LIBRARY OF CONGRESS. 

Shelf 



UNITED STATES OF AMERICA. 







JACOB CASSEL, 



A/T anology 



AND 



R0UL0i..0GY. 



HEING A TREATISE ON MAN AND AN EXPOSI- 
TrON OF THE SOUL. EXPLAINING THE CHAR- 
ACTERISTICS AND COMPOSITION OF THE 
LATTER AND ITS RELATION TO 
THE BODY. WITH MUCH 
OTHER INTERESTING 
INFORMATION. 





JACOB CASSEL. 



. C3 



COPYRIGHTED. 

Entered according to act of Congress, in the year 
1800, by Jacob Cassel, in the office of the Librarian of 
Congress, at Washington, D. C. 



A REQUEST. 



Let him who reads this book read it throngh care- 
fully before criticising the new ideas he finds herein 
contained. Let him read it first for the purpose of un- 
derstanding it. and then he will the better be prepared 
to offer his strictures. 

Please read it with the desire to understand it. 

The Author. 



PREFACE. 



I have no apology to make for writing 
this book, but I desire to give my reasons 
for doing so. 

I was over seventy years old before I 
conceived the notion of attempting a work 
of this kind; but the fact that no book had 
yet appeared, so far as I was able to learn, 
which was devoted to the exposition of the 
soul and its characteristics and constituent 
elements, as I understood them, impelled 
me :o undertake this work, for which I was 
in many respects not fitted. And more 
especially, because I saw such a general in- 
terest manifested in these subjects, on 
which there were so many erroneous ideas 
and conflicting opinions. Both the relig- 
ious and the infidel world have been inter- 
ested in the investigation of the soul, yet 
both seemed not to comprehend it. I 
have listened to arguments and explana- 
tions all my life and have read much that 
has been written on this subject, yet I have 
found nothing satisfactory. I began to be 



interested in this question when a boy not 
over eighteen years of age. A preacher 
was asked, in my presence, what the soul 
is. He replied by saying that he could not 
give a better answer than was given by a 
little girl, who said it was her think. She 
meant, of course, her mind. I was aston- 
ished at such a reply from a preacher as I 
supposed everybody, as a matter of course, 
knew what the soul is 1 soon found, 
however, that no one seemed to know 
what it is. The infidel world denied its ex- 
istence entirely. Hume, Gibbon, Voltaire, 
Tom Pain and Bob Ingersoli all say they 
have no such thing. On the other hand» 
the religious world all believe in its exist- 
ence, but cannot tell what it is. In this 
last respect the latter are no better than 
the former, and yet these two parties are 
combatants on this as well as on nrjany 
other subjects. I early began to try solve 
the problem. I listened to arguments pro 
and con and read every thing I found writ- 
ten on the subject but I was unable to reach 
any definite conclusions until I was about 
sixty years old, v^hen I arrived at what I 
regard a correct solution of the problem. 



I can now assure the infidel that he has a 
soul and explain to the religionist what 
it is. 

A careful perusal of these pages will 
fully inform any one on this very difificult 
but most interesting subject. 

^ This bock shows in the most positive 
terms that Darwinism, and the so called 
science of evolution is not a science at all. 
It also shows positively that true science 
and the Bible, when rightfully understood, 
do not conflict in the least, as the infidels 
try to make it appear. Instead it shows 
that they do harmonize exactly when 
rightly understood. 

It also gives many scientific and logical 
reasons why the Bible is not better under- 
stood than it generally is. It also tells 
why it is that we do not have a more ex- 
act translation of the Bible than we have. 

I have written this book with the sincere 
desire that it will benefit the human fam- 
ily. 

Jacob Cassel. 

Bos well, Ind., May 20, 1 890. 




IIWJIWJF 



Mb.t\©I©5y b.t\d 6©tiI©I©^y. 

Chapter I 

Commencement of a book by Jacob 
Cassel on Manology. What man is, 
and what he is composed of, his con- 
dition and future destiny, without cer- 
tain conditions be complied with. Now 
what man is. To tell what man is, I want 
to tell what man was made out of. Script- 
ure says that he was formed out of the 
dust of the earth. Well what was the 
dust of the earth made out of? You will 
say out of matter, but I s iy no; the dust of 
the earth is matter. What was matter 
made out of? Some say matter always 
existed, but I siy no. We have no ac- 
count of matter by man or God until after 
the separation of light and darkness. God 
says darkness covered the face of the deep 
and this darkness by astronomers is called 
ethereal darkness, and ethereal substance 
which properly miay be called inertia; for 
there was no motion in all the realms of 
nature, until God's spirit, motionality 
moved on the face of the deep, and con- 



8 ^ 

densed a part of the thicker part of this 
ethereal darkness and made nnatter; this 
ethereal substance is not called matter by 
any scientist, but God attenuated the thin- 
ner part of this darkness and made light, 
which was called cosmical light; that was 
before the sun was made to give light. In 
all the realms of nature there were just two 
spaces and no more: One where the in- 
corporial substance called ethereal dark 
ness, inertia, existed; existed there before 
time and was as eternal as God, as far as 
we know, and it is supposable that it was. 
For there can be no other idea of it. And 
that space where this substance exists is 
called the face of the deep. That ethereal 
darkness, inertia, incorporial substance 
fills that space completely; so there was no 
room for motion within that space until 
there was some displacement. And, if 
this be correct, and undoubtedly it is, 
where is Professor Haecock's complicated 
motion to come from? Motions of the 
molecules of the brain and nerves placed 
together in a most varied form in a manner 
so as to produce life and mind in moneron 
where all life and mind come from in the 



9___ 

universe, according to Haecael's theory, 
by that comphcated motion of rubbing to- 
gether. Since matter of itself has no 
power of motion within itself. And if it 
had it could not move without displace- 
ment of substance to make a vacuum. 
For vacuum in space gives room for m )- 
tion when there is cause for motion. 
Excuse me for my digressioi.. Now I 
will speak of the other space, where an in- 
corporial substance of a different kind of a 
different nature entirely. God, life, mind 
a spirit substance fills that space and is 
where God dwells. God with this spirit 
substance fill that space entirely. 

And all those incorporial substances 
are intelligent and have power. Life gives 
vitality to all; life, force, power; spirit, mo- 
tion power^ mind controlling power. 
Lifej force; spirit motionality actor; mind 
controller. And when God saw fit to 
make the solar system and all things there- 
in the spirit of God moved upon the 
face of the deep, upon this ethereal dark- 
ness and condensed as it went a part of the 
thicker part and materialized and made cor- 
porial substance, called matter. And out 



10 

of the thinner part of that etherial darkness 
he made light, called cosmical light. iVnd 
that matter is still an inertia, it cannot 
move itself nor stop itself when moved; 
and out of that matter God made the solar 
system, with all its heavenly bodies and 
our earth. He systemized and systemized 
and gave these corporial bodies, corporial 
substance the law of adhesiveness, attrac- 
tion, repulsion and gravitation. And the 
spirit motionality motion power of God 
moved upon it and set it in motion; and it 
has been in motion ever since. Because 
it was inertia, had no power within itself, 
no life, mind or spirit. Right here I want 
to drop an idea, which I ask you to re- 
member for I shall have use for it, occa- 
sionally. The first motion that we have 
any account of was done by the spirit, the 
power of motion, motion power, by the 
spirit of God moving upon the face of the 
deep. Then' the prophets^ as they were 
moved by the Holy spirit, we see that the 
spirit is the moving or motion power. 
Mind is the controlling power; is the con- 
troller. Lite is the lorce power and is the 
vitalizer and gives vitality to mind and 



11 

spirit. There are several kinds of spirits. 
Good spirits and bad spirits; also animal 
spirits and human spirits and a personal 
spirit or called spirit itself. There are said 
to be three persons in the God head: The 
Father, Son and Spirit. The Father one 
person, the Son another person and the 
Spirit another person, all in the God head. 
Taking all three persons to make the God 
h?ad or Deity. And it is the personal 
spirit itself that gives the motion power to 
all kinds of spirits, when they are vitalized 
with life power, and are controlled by 
mind power. I want to stop right here 
and speak a little more about this ethereal 
darkness that I have mentioned and about 
the solar system. I want to show that 
some of the greatest modern scientists 
agree with with my idea of the solar sys- 
tem being made out of ethereal darkness. 
Mr. Bancroft, the author of 'The Foot- 
prints of Time," one of the greatest mod- 
ern philosophers and astronomers, says God 
only consumed one-third part or hardly that 
much to make the solar system and the other 
two-third parts remain undisturbed, as far 
as any body knows. But how Mr. Ban- 



1 2 

croft could tell what portion of this ethereal 
darkness it took to make the solar system; 
we may form some idea from the enormous 
appearance ot its size, for the astronomers 
can not with their largest telescopes ex- 
plore into it a mile and it must be milHons 
of miles in circumference, according to 
Bancroft's idea of the immense quantity 
of it. But he has another data by which 
he may draw some indefinite conclusions. 
From the length of time it takes one of the 
comets after it passes the orbit out of the 
solar system into the unknown region of 
space, for it takes this comet a little over 
five hundred years to make its final revo- 
lution. So we see that the diameter of the 
space must be great. But other scientists 
who are philosophers and astronomers say 
the solar system was made out of matter. 
Well, with my definition and explanation, 
how matter came they both are right. For 
the spirit of God moved upon this incor- 
porial substance called ethereal darkness 
condensed it, materialized, corporialized 
and made corporial substance, and that 
substance is called matter. So with my 
explanation they are both right. Mr. Ban- 



13 

croft saying the solar system was made out 
of ethereal darkness does not conflict with 
others who say it was made out of matter; 
for so it was. But it was after thi^ incor- 
porial substance called ethereal darkness 
was corporial'zed and m\de into coroorial 
substance that it was called matter. And 
out of th it matter the solar system was 
made. So our scientists all agree on that 
head. Out of this corporiil substance the 
corporial man was made; out of smaU par- 
ticles of that matter called in scripture the 
dust of the earth So out of that sub- 
stance God made the corporial man, 
called in scripture the outer man or body, 
which was inertia; had n ) power of motion 
nor any power within itself, only the power 
of a-ihesiveness, and God had given it that 
power. But God had not done for that 
body yet like he hid done for that body — 
the s >lar system. When I siid God had 
not done for that body yet I meant that 
. corporial body before he had given it 
that incorporial substance which is called 
soul or fnner man. For he systemized and 
sy^te ni^zed and gave that body the law of 
the power of adhesiveness, gravitation, re 



14 

pulsion and rittraction, God gave those 
laws to govern it. And the spirit of God 
the motion power set it in motion, and it 
has been in motion ever since. And here 
you see again that it was the spirit that set 
it in motion. It has no intelligence of 
itself. It cannot govern stself, but is gov- 
erned by those laws God made for it. And 
it can not do any other way than the way 
it does do; and it will do that way, I sup- 
pose, while time lasts, for it is governed by 
law, the law which God gave it. But 
when God organized that ' corporial body 
called the outer man he gave it an incor- 
poral substance called soul or inner man; 
so man is duality, has a double organism; 
the corporal substance called the body or 
^ outer man, and an incorporial substance 
the soul or inner man. So the inner man 
and the outer man are combined and are 
called soul and body; and that is all there 
is of man. 

Now when God made that corporial 
body, Adam or man, God breathed into 
his nxstrils the breath of life; Kin^ James' 
translation says life, but all Hebrew scholars 
that I h ive talked with, and I have talked 



15 

with many, says the word mack ciyum is 
plural and should have been translated 
lives 

And I found that Adam must have had 
two or more lives long before I knew that 
the word was improperly translated; or 
Adam could not have lost life the day he 
ate of the forbidden fruit, for he lived 
about nine hundred years afterwards. So 
he must have had more than one life as the 
Hebrew word shows. He had divine life, 
divine connection with God which perpet- 
uated or immortalized his physical body, 
corporial body 

He had another lite of a different nature 
as well as divine life and divine connection 
with God, When he ate of the forbidden 
fruit he sinned and lost that divine con 
nection with God; and when he lost that, 
he lost his real life and had nothing to per- 
petuate his physical or corporial body. 
And when that body lost divine connection 
with God there was nothing in it to keep 
it imortnlized and that body became mor- 
tal and had to die; had to lose vitality, the 
other life and the body returned to dust. 
Buc now I want to speak of the life that is 



16 

of a different nature altogther from the di- 
vine life; though it emenated from God and 
is as eternal as God, it does^not perpetuate 
or immortah'ze the physical or corporial 
body hke the divine life. But it gives vi- 
taUty, force power to the physical, corpor- 
ial body; also to the incorporial substance 
called soul; and in fact it is one compon- 
ent part of the soul, and gives vitality to 
spirit and mind as well as it does to the 
physical bod)', and it is called physic il life 
by the most of people, both the learned 
and unlearned; but I do not know vvhy for 
life is not physical hut is spiritual in its na- 
ture for it is eternal and might be called life 
or vitalizer for it gives vitality to soul and 
body while they are both together but the 
other life is called divine life yet both lives 
are eternal as far as that is concerned. For 
all life that is in the world emanates from 
God and is as eternal as God and cannot die 
or go out of existence, for this spirit sub- 
stance is the fountain head of ail life. 
There is no life only with God and that 
which is derived from God out of the spirit 
substance. 



17 

Chapter II. 

Right here I want to digress a little from 
my main subject and ask a few questions 
of evolutionists and atheists and Prof. 
Haecaels himself. 

Where did these complicated motions 
come from? For matter itself is inertia, 
cannot move itself or stop itself when it is 
moved. So I ask again, where did these 
complicated motions come from? 

Prof. Haecael distinctly tells us time 
and again that life and mind is noth- 
ing but the complicated motion of the 
molecules of the brain and nerves, placed 
together in a most varied manner. Prof. 
Haecael tells us this in his * 'History of 
Creation," Vol. i, page 199 Now I want 
to ask Prof. Haecael, or any other evolu- 
tionist or deist, who is trying to tell how 
something came into existence out of 
nothing, absolutely nothing, and that with- 
out a cause, since they say there was no 
life, no mind, no intelligence and no God. 
I want to ask what produced these com- 
plicated motions of the molecules of the 
brain and nerves, placed together in a 



18 

most varied manner without mind or in- 
telligence to do it. Yet Prof. Haecael 
says all this is accomplished in the most 
simple of all species of organism, the 
moUusk or monera whose entire body- 
when completely developed consists of 
nothing but a semi-fluid, an albunimous 
lump, and they are organisms of the most 
importance, for the first origin of lite and 
mind. 

Now where does this life and mind come 
from? 

He tells us the first origin is in the mon- 
era, and that the monera when fully de- 
veloped consists of nothing but a semi- 
fluid, an albuminous lump, so life and mind 
must have come from nothing. For life 
and mind comes from the monera which, 
when fully developed, consists of nothing 
but a semi-fluid, an albuminous lump. It 
would be out of the question according to 
Prof. Haecael's own position; yet he says 
they are organisms of the utmost import- 
ance for the theory of the origin of life 
and mind. 

Yet he tells us the monera has no organ- 
ism, for he distincty says that this living 



19 

animal has neither organs or parts, neither 
brain or nerves. Then I ask where are 
the cerebial molecules to be placed to- 
gether in a most varied manner; yet all 
this has to be done to produce life and 
mind in the monera; still they tell us 
all life and mind originated in the mon- 
era; he tells us the monera when fully de- 
veloped has no organs or parts, brain or 
nerves. 

Yet Prof. Haecael tells us time and again 
that life and mind is nothing in the world 
but the complicated motion of the molecu- 
les of the brain and nerves placed together 
in a most varied form. So those complicated 
motions ot the molecules of the brain and 
nerves placed together in a most varied 
manner is all those atheistic evolutionists 
mean, when they speak of life and mind; 
they only mean those complicated motions 
of the brain and nerves of the monera. 
And they distinctly tell us that this living 
animal has neither organs or parts, brain 
or nerves; so two nothings must be placed 
together to produce two somethings, that 
for convenience may be called life and 
mind. Prof. Haecael says that life and 



20_^ 

mind is nothing in the world but comph- 
cated motion of the molecules of the brain 
and nerves placed together in a most var- 
ied manner; so you see he gets two some- 
things out of two nothings, which would 
be a scientific impossibility. Yet Prof. 
Haecael makes very light of the religionists 
that say that God made the world and all 
things therein out of nothing; for he says 
it would be a scientific impossibility, and 
so it would be, to make something out of 
nothing which would be equal to taking 
something from nothing which would be 
an impossibility. But the Bible does not 
say God made all things out of nothing; it 
says God nfiade the things that do appear 
out of things that did not appear. For 
all Prof. Haecael makes so very light of 
the universe or world being made out of 
nothmg and says it is a scientific impossi- 
bility even if there was an all wise and 
all powerful God to do it It is an axiom 
in logic that you can not get something 
from nothing, for to takes nothing from 
nothing, and nothing remaing. So it is 
contrary to the scientific laws of logic. 
Prof. Haecael, that great and learned sci- 



21 

entific evolutionists one of the mo^t learned 
and scientific men among the qaistic evo- 
lutionists is able for the t.\sk; as all say of 
geeting two great somethings out of two 
great nothings; also of getting two great 
nothings out of two great somethings, 
which would certainly be more of a scien- 
tific impossibility than for the all wise and 
all powerful God to make the world out of 
nothing. But Prof Haecael is able for the 
task of doing it, for he tells us how some 
thing can be made out of nothing and how 
nothing can come out of something, for he 
distinctly tells us that mind and life is 
nothing in the world but the complicated 
motion of the molecules of the brain and 
nerves put together in a most varied man- 
ner, and that all has to be done in the 
monera, the small living animal which is 
without organs or parts, brain or nerves 
or any such thing as he says. But yet 
Prof. Haecael tells time and again that life 
and mind is nothing but complicated mo 
tion of the molecules of the brain and 
nerves placed together in a most varied 
manner. 

When speaking of the monera I want 



^ 22 

you to take notice. He says this living 
animal has neither organs or parts, neither 
brain or nerves; then I ask where are the 
cerebial molecules placed together in a 
most varied manner, by which to keep up 
these peculiar motions. I ask again how 
can those complicated motions take place 
in an animal that has neither organs or 
parts; and how could the molecules of the 
brain and nerves be placed together in a 
most varied manner. Yet he tells us that 
this little animal has no brain or nerves or 
any such thing. I ask again how could 
nothing be placed together in a most var- 
ied manner or any other way? And all 
this has to take place in this little animal 
called monera that has no organs or parts, 
brain or nerves. Still he tells us that all 
life and mind originated and started in this 
little animal, and all the life and mind that 
there is in the world evolved from that, 
and that life and mind was nothing but the 
complicated motion of the molecules of 
brain and nerves placed together in a most 
varied form. Well I will tell you what I 
think about it. I think it would have to be 
a very complicated motion to operate on 



23 

something that actually was nothing and I 
think that the brain and nerves would have 
to be placed tog^ether in a most varied way 
to produce life and mind in the monera 
where there were no bniin or nerves to be 
placed together in a varied or any other 
v/ay; so you can not help but see that he 
gets two somethings out of two nothings 
and vice versa. 

But I declare it is enough to make a 
man's head swim to try to understand or 
comprehend a man that does not under- 
stand or comprehend himself nor what he 
is trying to explain. Yet Prof. Haecaelis 
the man, that great so-called scientific ev- 
olutionist; he is the man that did not un- 
derstand himself nor what he was trying 
to explain, or certainly he would not have 
stultified himself like he did in making so 
many absurd contradictory statements in 
trying to make two of the most important 
things in the world out of nothing, out of 
actually nothing; that was to get life and 
mind out of the brain and nerves of the 
monera and then stated in the most posi- 
tive terms that the monera had no brain 
or nerves, organs or parts. He had better 



24 

been like the father of evolutionists, Dar- 
win and admitted that there might have 
been a God that give Hfe and mind to the 
monera and all life and mind evolved from 
that, then he would not have made himself 
half so ridiculous as he certainly did in 
trying to make it appear that life came in- 
to existence out of nothing. He certain- 
ly made himself look a thousand times 
more ridiculous than the religionist did in 
saying God made the world and all things 
out of nothing, for it would look more 
reasonable for an all-wise and all-powerful 
God to make the world and all things out 
of nothing than for all there is of life and 
mind to come into existence by complica- 
ted motion, of the molecules of the brain 
and nerves placed together in a most var- 
ied manner, when there is nothing in the 
monera to start thia complicated motion of 
the brain and nerves. And there was no 
intelligence in aU the realms of nature to 
place them together in a most varied man- 
ner nor no ©ther way. And worse yet, no 
brain or nerve to be placed together, for 
the same man tells us they were without 
organs or parts. To show you that I have 



25 

not been misrepresenting or misquoting 
his saying, I will give you his history: 
Prof. Haecael's History of Creation, Vol. 
I, pages 185, 186, 187, 199. 330, 332. 334 
and 345. 

But is certainly one of the strangest 
things in the world that a man of Prof 
Haecael's ability and learning and scien 
tific research would make so many contra- 
dictory statements to try to do away with 
the idea of there being and all-wise and 
all-powerful God, who was able to give life 
and mind or instinct to all animate beings 
and did do it for He had it to give without 
originating it; for life and mind is as eter- 
nal as God or any thing else in the realms 
of nature, and if they are not there is no 
man or set of men with all their intelli- 
gence that can tell of their origin or ex- 
istence. But it is certain that Prof. Hae- 
cael with all his ability and learning has 
not been able to grasp the true idea of 
what life and mind is nor their nature or 
importance or he would certainly not have 
stultified himself as he did in making so 
many absurd contradictory statements in 
trying to make it appear that the origin of 



26 

life and mind commenced in the mollusk 
or monera, the most insignificant animal in 
the universe and when it was fully devel- 
oped consisted of nothing but a semi-fluid, 
an albumious lump. And by complicated 
motion of the molecules of the brain and 
nerves is all there is of life and mind. 

That is Prof. Haecael's highest con- 
ception of life and min J and where it came 
from; and he and all the other atheistic ev- 
olutionists say there is no ^ ther mind or 
life in the universe, only what evolved 
from these things just spoken of. So you 
can not help but see that I am correct in 
saying Prof. Haecael did not understand 
himself nor what he was trying to explain; 
and the evolutionists say his theory or sys- 
tem of evolution is a science; and atheistic 
evolutionists say science and the Bible con- 
flict; that science conflicts with the idea of 
there being a God. And if their theory 
or system of evolution is a science, I grant 
it does conflict with the Bible and with the 
idea of their being an all wise God. But I 
deny evolution being a science at all and 
call for proof. I expect to show by logi- 
cal argument that it is not a science at all; 



27 

for two theories or systems under one 
head, under the head of evolution that 
conflict can not be a science or even scien- 
tific. So I expect to be able to show that 
evolutionist has not only t»vo, but three 
conflicting systems and forms of that doc- 
trine. The theist, atheistic and agnostic 
doctrines all differing from one another. 
Darwin holds to the theistic doctrine of 
their being a God, who gave evolution its 
first start by a miraculous intervention by 
infusing or getting life into that small be- 
ing called mollusk or monera; that was all 
God did for it, or interfere with it; but let 
that little creature have its own way and 
v/ork its own way by natural selection and 
the survival of the fittest until that little 
creature that had no organs or parts, brain 
or nerves and no life until God infused in- 
to it life according to the theistic; then let- 
ting it alone to have its own way and work- 
ing its own way until it has worked won- 
ders. It has brought all life that there is 
in the world only the life that it had to 
commence with; all life, all mind, all in- 
stict; all animals and last of all but not 
least of all, far the greatest, man. 



28 

That is the first system of theistic evo- 
lutionists. I say the first for that was Dar- 
win's system and those that believed with 
him. Then the second cl iss is the relig- 
ions, theistic evolutionist. Their system 
is about the same as the first, but after 
God infused into the little creature life, he 
takes the supervision of it. And the gen- 
eral principles are entirely different, for all 
evolution goes on by intelligence and by 
natural selection and survival of the fittest 
and the transmutation of species. Always 
evolving upwards and never downward and 
never "haphazzard" nor blindly, but is all 
done by intelligence and a designer; this 
evolving and transmutating process goes 
on through all the animal kingdom until 
it comes to man, and then they falter and 
say the link to the chain is too long. 

There has to be a great leap for a man 
to be a descendent from the ape or 
monkey for a man's brain is three or four 
times as large as the apes or any kind of 
the monkey race, and therefore the leap 
would be too great. 

The third class of evolution is the 
atheistic form or system. They say there 



29 

is no such thing as life or mind and they 
try to tell us where life and mind first 
started and how it started. When I say 
they, I mean Profs. Heacael and Hucle\', 
for they are in the lead of the atheistic ev- 
olution system. They say we are ac- 
quainted with the most simple of all or 
ganisms, the monera, whose entire body, 
when fully developed, consists of nothing 
but a semi-fluid, albumious lump and say 
they are organisms of the utmost import- 
ance for the theory of the first origin of life 
and mind. Then the first life and mind t )ok 
place and began in that little thing called 
monera. And Prof. Haecael tells us it had 
neither organs or parts, brain cr nerves and 
all there is of life and mind is this com- 
plicated motion of the molecules, invisible 
particles of the brain and nerves placed 
togethtr in a most varied m.\nner — Prof. 
Haecael's History of Creation, Vo^ i, 
pa^^e 399. Now Prof. Haecael tells us 
that is all that is meant by what we call 
life and mind, those complicated motiors 
of the molecules of the brain and nerves 
placed together in a most varied manner; 
yet he distinctly states that this little hving 



30 

animal has neither organs or parts, brain 
or nerves or any such thing, but still has 
Hfe and mental powers. That certainly 
contradicts his definition of life and mind, 
being the motion of cerebial molecules of 
the brain and nerves; thus proving life and 
mind to be a substance, a something, to be 
indef>endent of each molecular motion and 
thereby overturns his own reasoning, his 
entire materiaHstic philosophy. 

Now suppose all there is of what we 
call life and mind is this complicated mo- 
tion of the molecules of brain and nerves 
of this Httle animal called monera. Evo- 
lutionists tell us all that we call life and 
mind evolved and was transmutated from 
that little thing, mollusk or monera, and 
say all life and mind that there is in the 
world originated and was begun in that 
little thing called monera. Prof. Haecael 
states it was all by complicated motion of 
the molecules of the brain and nerves of 
the monera, then says that the monera 
have not had any organs or parts, brains 
or nerves; and this by evolutionists is 
called philosophical reasoning and science. 
But let us see whether it is science by the 



3^ 

definition of the word. Webster says sci- 
ence is knowledge; a collection of general 
principles; philosophical knowledge. Ac- 
cording to these definitions evolution is 
not a science for it has no general princi- 
ples at all; if it has any principles they are 
specific and not generic or general. Then 
according to that it is not a science, and 
further cannot be a science according to 
philosophical knowledge for they do not 
reason philosophically at all; they do not 
reason from cause to effect but get an ef- 
fect without any cause whatever, and that 
effect is the complicated motion of the 
molecules ot the brain and nerves in the 
monera which is without brain or nerves 
or any such thing. If the effect of com 
plicated motion can be pr »ducecl on some 
thing that was nothing without any cause 
whatever and get something out of nothing 
which is contrary to sound logic, if that is 
all philosophical knowledge when proven 
to be such, then I will grant that evolution 
is a science and not until then. I grant 
that Webster does n:)t give as full a defin- 
ition of science as he might or other scien- 
tific men would not be asking the question, 



82 

What is science? and answering it them- 
selves, but would point to Webster for the 
definition. 

Herbert Spencer, a very learned scien- 
tist, asks what is science, and says that we 
may only remark th it science is only a 
higher developement of common knowl- 
edge. According to his definition in his 
work, On First Principles, on page i8, ev- 
olution is not a science for it is not com- 
mon knowledge, if knowledge at all; is un- 
common. Also Wilford Hall asics the 
same question, What is science? And siys 
science is nothing in the world but knowl- 
edge, that degree of knowledge that forms 
most reasonable basis for reflection and 
belief — Wilford Hall in his book, The 
Problem of Human Life, page 444. Then 
according to his definition it will not do to 
be called a science for they say all life and 
mind that is in the world evolved and was 
transmutated from the brain and nerve of 
the monera and then tell us positively that 
the monera has no such thing as brain and 
nerves, and that there is no such thing in 
the world as life and mind, but it is noth- 
ing but complicited motion of the mole- 



33 . 

culcs uf the brain and nerves of the mou- 
era and they have no such thing accord- 
ing to evolutionists So I shall let the 
reader judge whether evolution is a sci- 
ence after taking all these contradictory 
statements into consideration. I will give 
one more definition of science and then I 
am done with the definition. 

Prof. Huxley, a very learned infidel 
scientist, says: When knowledge on any 
subject grows to be more and more perfect 
and when it becomes to be so sure and ac- 
curate that it is capable of being proven to 
any person of suitable intelligence, it is 
called science — his work on Elementary 
Phisiology, page ii. 

Now It is certain that knowledge on ev- 
olution has not become so accurate and 
sure that it is capable of being proven to 
persons of suitable intelligence, for there 
are thousands and tens of thousands of 
that class of people that are intelligent 
enough to believe any class of facts when 
the evidence is presented to them in an 
intelligent and scientific way by those be- 
lieving it and understanding it themselves, 
but they do not believe nor do they re- 



34 

ceive the so-called science of evolution for 
it has to be many absurd contradictory 
statements for them to believe it; so it can- 
not be a science according to Prof. Hux- 
ley's definition of the word. Now I am 
done with the so-called science of evolu- 
tionists, except a few quotations of their 
own to show that I have not misrepresent- 
ed them. 1 want to show according to 
their own writings that there are three dif- 
ferent doctrines taught in their so-called 
science of evolution by three different 
classes of thinkers: religious theists, theist 
and atheists. Dr. McCosh, a religious 
theist, says we may discern a plan and 
a purpose, means and ends, the way in 
which plants and animals are evolved and 
in the form they take, which evideutly is 
not by chance, but by intelligence — His 
reply to Tyndall, pages 15 and 16. 

Now this theistic view of evolution is 
the same as Darwin's to all intents and pur- 
poses, only Darwin takes no account of 
Gi d in the entire system of developement, 
afier the mir.iculous create:nent of the first 
simplest form; while Prof. Asey Gray, a 
religious theist, in his work called Science 



85 

and Kcli^iun, claims that every variety of 
species, one which tends towards its trans- 
mutation from one into another species, is 
produced and matured under the super- 
vision and direction of God's providence. 
Prof. Asey Gray is regarded by Rev. J. J. 
Cook as one of the representatives of 
theistic evolutions of New England. We 
will now take his statement: 

So tke difterence between pure Dar- 
winism and more theistically expressed 
revolutionists is not so great as it seemed. 
Both agreeing in the opinion that specits 
are evolved from species. 

You ask me if I maintain that the doc- 
trine of evolution is compatible with 
Christianity. I am bound to do so. 

The inquiry what attitude should we 
Christian theists present to this form of 
scientific belief should not be a difficult one 
to answer. We should not denounce it as 
atheistical or as practical atheism or as ab- 
surd. I am unable to perceive the idea 
of the evolution from one of liPe and all 
from an initial form of life adds any new 
perplexity to theism, natural science and 
religion— Pages 64, 80, 83, 106. 



36 

This kind of evolution Rev. Joseph Cook 
calls a theory of evolution, while Huxley's 
and Hackel's godless plan of develop- 
ment the theory of evolution. Let us n9w 
take the testimony of this eminent lect- 
urer and writer: 

**I have not criticized. I have even 
defended the theistic doctrine of evolution. 
I have endeavored to only show the agnos- 
tics forms of that doctrine are violently un- 
scientific/' 

The position of this lecturer is: Is there a 
use or an abuse of the theory of evolution? 
I hold a theory of evolution but not the 
theory of evolution. What do I mean by 
the theory of evolution? Precisely what 
Huxley means when he says in so many 
words, if the theory of evolution is true 
the living must have risen from the not 
living — Lecture on Biology, pages 1 1 1 and 
184. This is plain and to the point. 

Rev. Joseph Cook thus expresses the 
evolution of the different animal species, 
on the condition that God controls the 
law of deve^bpement, but he rejects it 
only when it involves spontaneous genera- 
tion or the idea of evolving the living from 



37 

the not living as taught by Profs. Huxley 
and Haecael in keeping with this out- 
spoken exceptance of evolution. 

Joseph Cook says the question of chief 
interest of evolution to religious science, 
is whether the new philosophy (evolution) 
is to be established in its atheistic, agnos- 
tic or theistic foim — Lecture on Biology, 
page lo. Then according to their own 
writings it is not established as a science 
and I predict that it never will be. 

Now Prof. Haeckel speaks of a being, 
and I will here give you his own quota- 
tion: 

*' That simple being which came into ex- 
istence not by supernatural creation but 
by spontaneous generation out of inor- 
ganic matter," — History of Creation, Vol. 
I, pagees 48 and 75. Then he goes on 
and says: *' A still greater way, the very 
greatest of importance to the hypothesis 
of spontaneous generation are finally the 
exceedingly remarkable moncra, those 
creatures we have already so frequently 
mentioned and which are not only the sim- 
plest of all observable organisms but even 
the simplest of all imaginable organisms. 



38 

Through the discovery of these organisms 
which are of the most utmost importance, 
supposition of spontaneous generation 
loses most of its difficulties, for as all traces 
of organization for all destinction of hetreo- 
genous particles is still wanting in them 
and all vital phenomena are performed by 
one and the same homogeneous matter, 
we can easily imagine their origin by 
spontaneous generation. The whole body 
of these most simple of all organisms, a 
semi-fluid formless and simple of albumen, 
consists of only one simple chemical com- 
bination. Formally when the doctrine of 
spontaneous generation was advocated it 
failed at once to obtain adherence on ac- 
count of the composite structure of the 
simplest organization then known; it is 
only since we have discovered the exceed- 
ing important monera; it is only since we 
have become acquainted in them with or- 
ganizations not any way built up of distinct 
organs, but which consists solely of a sin- 
gle chemical combination and yet grow, 
nourish and propogate themselves That 
this great difficulty has been removed and 
the hypothesis of spontaneous generation 



H9 

has jyained a degree of probability which 
entitles it to fill up the gap existing be- 
tween Kant's cosmogony and Lamark's 
theory of descent. Only such homogen- 
eous organisms as are yet not differen- 
tiated, similar to the inorganic crystals in 
being homogeneously composed of one 
single substance could arise by spontan- 
eous generation and could become piime- 
val of all ('ther organisms. We have be- 
fore this become acquainted with the sim- 
plest of all species of organisms in the 
monera whose entire bodies when com- 
pletely developed consists of nothing but a 
semi-fluid, albumious lump; t'u y are or- 
ganisms which are of the utmost import- 
ance for the theory of the first origin of 
life." 

I have given this much of Prof. Haec- 
keFs own quotation to show that I have not 
been misquoting or misrepresenting him. 
He said more about the monery, buf this 
is enough to answer my purpose. Haec- 
kel's History of Creation, Vol. i, pages 
185, 187, 199, 303, 332, 334, 344, 345. 
I have given the volume and pages so that 
the reader can examine it for himself. 



40 

And now I anm done with the so called sci- 
ence of evolution. I think I have said 
enough to show that it is not a science and 
to show that life and mind could not have 
originated in the monera or mollusk; that 
is the reason I made the attack and I think 
I have accomplished it. 



Chaptek III. 

So now I will return to my general 
theory on Manology, and get back to 
my main subject. 

Readers you will please excuse me for 
my digression for getting so far away from 
my subject, but it did seem necessary that 
I should do it for there was a very popular 
and very foolish idea prevailing in the 
world, that life and mental power origin- 
ated in the monera, and it was necessary, 
according to my theory of life and mind, 
to attack and overthrow and do away with 
that foohsh idea, which I hope I have 
done. 

When God made or formed the corpor- 
ial man, the first man, Adam, he formed 



41 

it out of the dust of the earth which was 
matter, a corporial substance, and was of 
the earth earthly and an inertia in itself 
had no motion itiit Had no life, mind or 
spirit in it. It was formed and built like a 
tabernacle or house for something to dwell 
in, and God gave it an occupant by breal - 
ing into it the spirit of lives, translated by 
some the spirit of life, but by others the 
the spirit of lives. Hebrew scholars 
translated it like the latter. The Hebrew 
word oftener means spirit than it does 
breath and all Hebrew scholars, with 
whom I have talked, say that the Hebrew 
word chayini is in the plural and should 
have been translated lives. Alex. Camp- 
bell says the Hebrew word chaiyhn is in 
the plural and should have been translated, 
the breath or spirit of lives, and he was a 
very learned Hebrew scholar. I suppose 
that the translators who translated it life 
could not conceive of the idea of Adam 
having more than one life, so thought 
it would not do to transl ite it lives, 
although the word chaiyim was in the plu- 
ral and should have been translated so. 
Adam must have had two lives or he 



42 

could not have lost one the day he ate of 
the forbidden fruit and still retained one; 
yes, one and but one, and that one staid in 
Adam's corporial body about nine hun- 
dred years; but when Adam's corporial 
body was so worn out by old age and mu- 
tilated and had nothing in it to perpetuate 
or immoitalize it so that it was not a fit 
house or temple for the soul or inner man 
to dwell in, the life, mind and spirit mo- 
tionality, these three which is the soul 
left that corporial body, and this is called 
death and that corporial body ii corrupti- 
ble and goes back to its mother earth from 
whence it came. 

Now we have no doubt but what all 
the human family came from Adam, 
and yet our corporial substance called our 
body came from his corporial substance 
called his body; also get our incorporial 
substance called our soul from his incor- 
porial substance called his soul. 

So you see we are transmutated and 
came from Adam and are a durality, 
have a double organism, soul and body; 
each organism has three component parts; 
the body has flesh, blood and bone; the 



43 

soul has life, mind and spirit, motion pow- 
er; but Adam had more before he trins- 
gressed. He had another life called di- 
vine life, divine connection with God. 
That life was the perpetuator, the immor- 
talizer of the corporial body. But Adam 
when he sinned lost that divine life and 
could not transmutate, give it to his 
posterity, for he had not it to give. So we 
are all without that divine life, divine spirit 
or divine connection with God, that would 
have immortalized and perpetuated our cor- 
porial bodies which are now only mortal 
and corruptible and subject to death, no 
escape. The soul leaves the b^dy at death, 
life, mind and spirit leave the corporial 
body and the body has no spirit^in it, and 
that ts -called death, the separation of 
parts which is death. 

We do not live long now like Adam and 
our foreparents did. One reason I sup- 
pose is that we violate the laws of health 
and nature; the physical law, the law of 
hygiene. Then the circumstances are such 
that there are a great many more accidents 
now than then, and greiter destruction of 
our bodies, also there is much more wick- 



4^ 

edness in the world now than there was 
then and so more murderers and more mur 
dered. 

Our corporial body has nothing in in to 
perpetuate or immortalize it, so whenever 
our corporial bodies, house or tabernacle 
where the soul dwells gets so effected, mu- 
tilated or destroyed by any of those things 
just mentioned it is not a fit habitation for 
our sou's to dwell in, the soul leaves the 
body, and that is called death, separature 
of soul and body. 

Although the soul is immortal and 
will exist eternally, it has nothing in it to 
perpetuate or immortalize anything else. 
Nothing can do that but divine life, divine 
connection with God, which gives life and 
immortality to the corporial body; that 
connection Adam lost when he ate of the 
forbidden fruit, lost that life which immor- 
talized and would have kept his corporial 
body immortalized; but he lost that life and 
could not give it to his posterity. 

Right here I want to make an illustra- 
tion, not that it will fit in every point to 
elucidate the whole idea, but enough I 
think, for you to catch the idea. 



^^45 

Suppose a very wealthy man had a son 
whom he would give a legacy or an estate so 
large that the income on the estate would 
be laige enough for his support and the 
support of all his posterity, it was inex- 
haustible, and he gave it to his son and his 
posterity on the condition that his son 
obeyed him; but his son disobeyed and 
lost the estate and income thereof. And 
it was arranged so that he nor his posterity 
could not have access to it any more, and 
the children all lost that estate in their fa- 
ther, who through diobedience lost and so 
did not have it to give to his posterity. But 
this rich man has another son and he tells 
the other son if he will obey him he will 
give the estate the other son lost to him 
for he can give it to whom he will. And 
this son obeyed to the letter everything 
the father told him to do and the father 
says this is my beloved son, hear ye him; 
and gave him the estate and he can give it 
to them that obey him. He loved the 
children that had nothing to live on and 
pitied them; the rich man loved them and 
pitied them, and the rich man's wealth was 
inexhaustible and he gave it to his son and 



46 

they wanted the poor children to have 
enough to Hve, but they did not want them 
to have it without they would be obedient 
children and love one another and love 
and honor the ones that gave them their 
living. 

Now I want to make the application of 
the illustration: God was the rich man and 
the divine life was the estate and Adam 
the son who was disobedient and lost that 
estate, divine life, divine connection with 
God, and ceased to be a son because he 
had lost that divine connection with God, 
and Adam's children were not sons of God 
because they had not that divine connec- 
tion with God that AJam had before he 
sinned and lost that connection — divine 
life — and could not give it to his children. 
As I have already stated Adam had two 
lives at first: one may be called vitalizer, 
the life that gives vitality to the corporial 
body and to the incorporial substance, 
spir t and mind, and in fact it is one com- 
ponent of that incorporial substance and 
altogether is called the soul, and the other 
life, that which perpetuates and immortal- 
izes our corporial bodies that were made 



47 

out of the dust of ^{he eajth, is figuratively 
called the fruit of tree^ life in the script- 
ures; Gen. chapter 3, 22d and 24th 
verses. 

But Adam disobeyed God and did eat 
of the forbidden fruit and lost that life the 
day lie ate of it as God told him he should 
and was guarded from getting that life any 
m re lest he should live forever in disobe- 
dience. So now he has not that perpetu- 
ating immortalizing principle called life, 
the spirit of life; Romans, 8ih chapter, 2d 
verse. The spirit of life from God, Reve- 
lations, I ith chapter and iith verse, that 
he had lost and could not give it to his 
posterity. So the human family is without 
that life only as they get a small portion of 
it by being in Christ, in his body which is 
the church and he is the head of that body; 
they only get an earnest of that life; First 
Corinthians, 15th chapter, 22d verse. So 
in Christ all shall be made alive, have di- 
vine connection with God as all that were 
in Adam lost divine life, divine connection 
with God, even so all that are in Christ 
shall be made alive, shall get that divine 
life, divine connection with God. 



48 

It was a good while before I could get 
an illustration to illustrate the death in 
Adam and the life in Christ, but finally I 
succeeded in getting one by taking it vice 
versa; as in water all fish live, even so out 
of water all fish die, because out of water 
is death to them and in water is their ele- 
ment of life, vital life of course, which is 
all that they had of life or any fish or 
animal has. But Christ had divine life, 
divine spiiit, theperpetuator, immortalizer, 
divine connection with God. 

God tells Adam that he might eat of all 
the trees of the garden but one and of that 
he must not eat; for if he did, the day he 
ate thereof he should surely die. And he 
ate and that day he did die. He lost divine 
life, divine spirit, the perpetuator, the im- 
mortalizer, divine connection with God, 
which would have kept his corporial body 
immortalized. But Adam disobeyed and 
ceased to have that divine connection, and 
ceased to be a son. 

Adam was an alienator, he alienated 
himself from God by disobedience to Him, 
and had now lost his heirship, his sonship, 
and all that would have immortalized his 



49 

corporial borly, and could not give any of 
these things just mentioned to his poster- 
ity, having lost them all and did not have 
tht m to g've. And we are all in the same 
fix that Adam was after he traiir -ressed; all 
in that sinful! condition, all without that 
life that would have immortalized or per- 
petuated our corpo ial bodies. 

Adam did not the day he ate that for- 
bidden fruit lose that life that I call the vi- 
talizer, the life that gave vitality to hib cor- 
porial body and also to his incorporial 
spirit substance, spirit and mind. But in 
fact life is the vitalizer. The function of 
life is one component part of the incorpor- 
ial spjrit substance, called soul; for life, 
mind and spirit is the soul which is the in- 
corporial part of man. Flesh, blood and 
bone are the three component corporial 
parts of man. As I hive said before man 
is a duality, has a double organism, soul, 
and body or inner man and outer man, and 
has six component parts. The three cor- 
porial parts are flesh, blood and bones; 
the three incorporial parts are life, spirit 
and mind. Right here we come to a nice 
point in scripture found in First Corin- 



50 

thians, 15th chapter, 426 to the 50th 
verses. This scripture is not understood 
by very many if it is by any very well; 
and whether I understand it well or not I 
will try to explain it some in my own way, 
Paul in speaking about the resurection, 
says* It is sown, or buried a natural corpor- 
ial body; but raised an incorporial spirit- 
ual body, so there is a corporial natural 
body and a spiritual, incorporial body, as it 
is written. The first man, Adam, was made 
quickening spirit, to quicken, make alive 
the first man Adam, that he might have a 
soul in him and would be a living soul. 
Howbeit that was not first which is 
spiritual, incorporial, but that which is 
natural, corporial, and afterwards that 
which is spiritual, incorporial. The first 
man is of the earth earthy, coporial; the 
second man is the Lord from heaven, in- 
corporial spirit substance, inner man or 
soul. As is the earthy, such are they ihat 
are earthy, corporial, and as is the heaven- 
ly such are they that are heavenly, incopor- 
ial spirit substance. And as we have 
borne the image of the earthy, corpor- 
ial substance, we shall bear the image of 



51 

the heivenly; the incorporial spirit sub- 
stance. 

'I he reason I mention corporial and in- 
corporial substance so often is because I 
want, if possible, to get it before the mind 
that there is nothing that is a tiling but 
what is a substance, either corporial or in- 
corporial; in f ict there are two incorporial 
substances, both of which always existed 
from before all time: one an etherial, the 
other a spirit substance; neither had no 
commencement as tar as we can have any 
idea of; in fact it is most reasonable to sup- 
pose that they always existed, and in fact 
etherial substance ic what all corporial sub- 
stance is made out of; this substance was 
and is called etherial darkness and is an in- 
ertia. 

Mr. Bancroft, the great author of ''The 
Footprints of Time," says that it only 
took about one-third part of this etherial 
substance, or hardly that much to make the 
solar system and all things therein. And 
when God saw fit to make the solar system 
His spirit, motion power moved upon the 
face of the deep, upon an incorporial sub- 
stance and condensed, materialized ^and 



52 ^ 

made matter, and that matter is called cor - 
porial substance by most of the learned. 

Then we see that corporial substmce 
was made out of an incorporial substance, 
etherial darkness, etherial substance. 

Mr. Bancroft, a very learned philoso- 
pher and astronomer, says that space where 
incorporial substance exists is called 
etherial darkness; and where it exists in 
scripture, is called the face of the deep. 
Then there is another incorporial substance 
of a different nature altogether, for it is a 
spirit substance and cannot be condensed; 
and the space, where it exists in the 
scripture, is called heaven; a spirit sub- 
stance is life, mind, spirit, and God with all 
his atttibutes, and that incoroorial spin't 
substance fills the space that is calkd 
heaven. 

I want now to speak a little more about 
the two bodies mentioned in First Corinth- 
ians, 15th chapter, and the latter part 
of the 44th verse; one a natural body 
and one a spiritual body. The natural 
body 1 call corporial body» because it was 
formed out of the dust of the earth, and 
everything made out of matter is a corpor- 



53 

ial substance, for matter is a corpori'^1 sub 
stance. There is a spiritual substance 
which is corporial. All spirituous liquors 
are corporial substance; such as alcohal, 
terpentine and other spirituous liquors, all 
are corporial substances. 

The other body is a spirit body, a 
heavenly body, and that body I call incor- 
porial, for all spirit substances are incor- 
porial that are heavenly. I want to keep 
this idea before the mind for a purpose. 

Now in the First Corinthians, 15th 
chapter and 45th verse, while Paul was 
talking about these two bodies, the natural 
body and the spirit body, he says, so it 
is written: **The first man, Adam, was 
made a living soul and the last Adam was 
made a quickening spirit." The first man 
Adam was formed out of the dust of the 
ground and the last thing was a quickening 
spirit to quicken together tho-^e two bodies 
that I have just been speakmg ab.»ut; that 
Paul called natural and incorporial bodies; 
the reason I call the natural body corporial 
and the spirit body incorporial was be- 
cause I wanted to get before your minds 
more vividly that which is generally called 



54 

natural, is of the earth, and is earthy, 
and is matter and all matter is corporial 
substance. In the 46th verse of the same 
chapter, Paul says: 

**Howbeit that was not first which is 
spirit, i(incorporial) but that which is 
natural (corporial) and afterwards that 
which was spirit>^Jt£(incorporial, heavenly). 

The first man is of the earth earthy, 
formed out of the dust of the earth which 
is corporial; the first man's corporial body 
was made out of matter, nothing in the 
world but matter. Matter of itself is in- 
ertia; perfect inertia cannot move itself or 
stop itself when it is moved. So the first 
man, Adam, whose corporial body was 
made out of matter was an inertia and had 
no motion power in it, no life, mind or 
spirit in it, but just had a corporial sub- 
stance which was matter and in the main 
was just like a person when dead, without 
the power ot motion. 

The 47th verse ot the same chap- 
ter, *'The first man is of ihe earth 
earthy, (a corporial substance) and is with- 
out life, mind or spirit; but the second man 
is the Lord from heaven" (an incorporial 



55 

substance). In the 48th verse, same chap- 
ter, *'As is the earthy, such are they also 
that are earthy (corporial) and as is the 
heavenly, such are they also that are 
heavenly" (incorporial). 

All heavenly things, all spiritual things 
are incorporial substances and are called 
spiritual; and all things made of the earth 
or out of the earth is earth is earthy, and 
is called matter, which is a corporial sub- 
stance and is called a natural or an earthy 
body, or an earthy house, or tabernacle, 
or first man; for he is of the earth earthy. 

The second man is the Lord from 
heaven. As is the earthy, such are they 
that are earthy; and as \ ; is^heavenly, 
such are they that are heavenly. 

And novv I want to speak of the first 
man who was of the earth and was like the 
the earth, nothing but matter and had no 
life or mind or spirit in him; but the sec- 
ond man is the Lord from heaven, and as is 
the heavenly such are they also that are 
heavenly, and are like heavenly things, 
are incorporial and are spiritual in their 
nature. Lord means nobleman, master and 
ruler. Now the Lord from heaven must 



56^ 

have had or been composed of life, mind 
and spirit or He could not have been no- 
bleman, master and ruler, and He was 
ruler over the first man Adam, and was 
called the outer man — Second Corinth- 
ians, 4th chapter, i6th verse, is called 
the body, house or tabernacle. When 
God got this tabernacle or house com- 
pleted He gave it an occupant, the 
Lord from heaven, which was the second 
man which was to dwell in that body, house 
or tabernacle, and is called the inner man. 
Ephesians, 3rd chapter, i6th verse, or 
soul and the last thing was called a 
quickening spirit, and it quickened the 
outer man and the inner man together; and 
as the inner man has life, and the two be- 
ing quickened together, the outer man has 
life, spirit and mind. 

As I have said before the first man, 
Adam, was formed out of the dust of the 
earth and was matter, hence a corporial 
substance, and had no life, mind or spirit; 
so of course no soul, but after he was 
quickened with the inner man or soul which 
was composed of life, mind and spirit, and 
when the outer man and inner man 



57 

were quickened together the outer man, 
Adam, the corporial body had life, mind 
and spirit, and of course had a soul because 
the soul dwelt in it, that body Adam. 
That man Adam was said to have been 
made a living soul because it had been 
made to have a living soul in it. But now 
when we speak of those two substances 
that had been quickened together, we call 
oi.e a corporial substance, which is matter, 
the first man who was made out of the 
earth; and the other substance is a spirit 
substance, First Corinthians, 15th chapter, 
47th verse, is the second man and is called 
the Lord from heaven, and is heavenly. 

The corporial substance is called the 
outer man and the incorporial substance is 
called the inner man or soul. 

The Lord from heaven, as I have said 
before. Lord means nobleman, master and 
ruler; the inner man then is the noblem.an 
and is ot high rank and ranks with heaven- 
ly things and is from heaven and is master 
or ruler over the other man, called the house 
or tabernacle where He dwells, and is Lord 
and master over the earth and all that are 
therein. 



58 

Let us have some proof: When God 
made man He said let us make man in our 
own image, after our own likeness and let 
them have dominion over the fishes of the 
sea and over the lowls of the air and over 
the cattle and over all the earth and over 
every creeping thing that creeps upon the 
earth — Genesis, ist chapter, 26th verse. 

So God created man in his own image, 
the image of God, male and female, and 
blessed them. And God said unto them, 
be fruitful and multiply and replenish the 
earth and subdue it; and we are subdue- 
ing it now in the most gigantic way; have 
dominion over the fishes of the sea, the 
fowls of the air and over every living thing 
that moves upon the earth — the 27th verse 
of the same chapter. Now when God 
had made Adam, a man of earth, of a red 
dish tint, the meaning of the word Adam 
is a man of the earth of a reddish tint, 
that is what bible scholars say is the defin- 
ition of it, which was the first man — First 
Corinthians, 15th chapter, 46th verse. 

Paul says: **Howbeit that was not first 
which is spiritual but that which is natural 
(earthly) and afterwards that which is 



59 

spiritual" (heavenly). When I say 
heavenly, I do not mean the starry 
heavens, the upper firmament, but I mean 
something of a heavenly nature, of a spirit- 
ual nature, an incorporial substance, the 
inner man or soul, which means the same 
thinof, only has two different names, the 
inner man or soul. The soul or inner man 
is composed of life, mind and spirit, which 
is incorporial substance, heavenly and 
spiritual in its nature. And this is what 
is called second man and is the Lord from 
heaven. Some think it means Christ, but 
I think not, for several reasons. First, 
Paul was speaking of the resurrection of 
the dead and could not have been speaking 
of Christ for Christ never saw corruption; 
**They were sown in corruption and raised 
in incorruption" — Psalms, i6th chapter, 
loth verse. " Thou wilt not leave my soul 
in hell nor suffer thy holy one to see cor- 
ruption." In Psalms 49th chapter, 9th 
verse, it says: "That He should live lor- 
ever and not see corruption;" and in Acts 
2nd chapter, 27th verse, ''Neither wilt 
thou see thine holy one to see corruption." 
One more place to show that Christ never 



60 

saw corruption and I am done with that 
proof. In the 13th chapter, 35th verse of 
another Psalm: *'Thou shalt not suffer 
thine holy one to see corruption." Now 
these are some of the sayings of the patri- 
arch David, not speaking of himself as 
some might suppose, but speaking as a 
prophet, prophesying concerning Christ. 
You will find that Peter, the apostle, de- 
fines it that way in the second chapter ol 
Acts of the Apostles, and also in the I3lh 
chapter, 26th and 27th verses of the same 
book. 

Now for some more proof that Paul v/as 
not speaking of Christ, for he, Paul, says 
it was sown, buried, in weakness: the 15th 
chapter of First Corinthians, the latter part 
of the 43rd verse. In John, loth chapter, 
1 8th verse, Christ speaks of His death, 
says: '* No man taketh it from me, but I 
have power to lay it down myself and I 
have power to take it again." So it could 
not have been Christ that Paul was speak- 
ing about being sown or buried in weak- 
ness since Christ had power to lay it down 
and take it up again. Then Paul says 
there is a natural body and there is a spirit- 



61_ 

ual body; and so it is written, the first 
Ad^m. 

Learned men say Adam means a man of 
earth or an earthy man. Paul gives that 
idea in this connection; so the first man a 
man of earth, an earthy man, 1^'irst Cor- 
inthians, 15th chapter, 47th verse: " M..n 
was made a h'ving soul, ihe last thing a 
quickening spirit." I have explained this 
heretofore, I want to get back to where 
I was giving my reasons why Paul was not 
speaking of Chiist when he was speaking 
of the resurrection of the dead. It was 
sown a natuial body but was raised a 
spiritual body, for there is a spiritual and 
there is a natural body. 

Now Paul must have meant when he 
said sown a natural body and raised a 
spiritual body, when he said natural 
he must liave meant a body which had 
no life in it, for in fact we do not sow or 
bury a body that has life in it. It was 
like the first man Adam's body was before 
God breathed the breath of lives into 
him; and one of those lives had spirit 
and mind connected with it and was called 
inner man or soul. 



' 62 _ ^ 

Now the first body or the first man is of 
the earth earthly, and may be called the 
natural body or natural man that Paul was 
tal'siiig about, for he vvas speaking of a 
natural body and a spiritu d body; but Paul 
said: "Howbeit that was not first which 
was spiritual but that which was natural.'* 
Please take particular notice that the nat- 
ural body was first and afterwards that 
which is spiritual. The spiritual body 
then comes after the natural body has been 
made. The natural body, the man of 
earth, was first so we will see. In Fiist 
Corinthians, 15th chapter, 47th verse: 
''The first man is of the earth earthy; 
the second man is the Lord from heaven." 
Paul had been talking about two bodies 
and called one a natural body and the 
other a spiritual body. Now^ in First Cor- 
inthians, 15th chapter, 46th verse, he says: 
''The natural body was first and after- 
wards that which is spiritual; then the fiist. 
man's body was a natural body because it 
was made out of the earth and was earthy, 
and had no life and was like them that was 
sown or buried that Paul had been talking 
about being a natural body and that which 



m 

was natural being first and that which was 
afterwards being spiritual. 

Right here I want to make a remark. 
Almost every thmg that is of the earth and 
earthl}^, corporial, is called natural, and 
almost everything th^t is incorporial, 
heavenly, is called supernatural and spirit- 
ual in their nature. 

We have been showing that the first 
man was of the earth and had a corporial 
body, and it was called a natural body on 
account of its being corporial and of the 
earth. 

Now we will speak of the second man or 
body which is incorporial, heavenly, spirit- 
ual in its nature. Paul in First Corinthians, 
I 5th chapter, 47th verse, says: *'The first 
man is of the earth e.irthy; the second 
man is the Lord from heaven." And in 
the 48th verse. *'As is the earthy, such 
are they also that are earthy, and as is 
the heavenly such are they also that are 
heavenly." I want to drop this for the 
I resent but will take it up again in its 
proper place. Now I shall speak of where 
it speaks of the last Adam, for the 
most of people, when it is said last 



64 

Adam think it means Christ; but let it 
mean what it might, it certainly did not 
mean Christ for several reasons. Christ 
could not have been said to have been last 
as a spiritual man or body in any sense 
whatever, for it is said in the first chapter 
of John when speaking of Christ, *' In the 
beginning He was with God/' In the 3rd 
verse: '*A11 things were made by Him 
and without Him not anything made that 
was made." In John, 17th chapter, 24th 
verse, Christ says to His father, '*Thou 
lovest me before the foundation of the 
world.'' John, 17th chapter, 5th verse, 
Jesus says. ** Now, O Father, glorify thou 
me with thine own self with the glory I 
had with Thee before the world was." He 
then, according to that, could not have 
been the last being or last person. He 
could rot have been called last Adam in 
the sense that the first man was called 
Adam, for he was called Adam because he 
was made out of the earth. The word 
Adam meaning a man made out of earth or 
an earthy man. A man's body made out 
r/earth and nothing else; no life, mind or 
spirit in it. That is the meaning of the 



word Adam. So the last Adam, let it 
mean what it would, could not have meant 
Chiistforhe was never Adam in any sense 
of these things just mentioned; for he never 
was .-imply a man of earth, an earthy man, 
a man's body without life, mind or spirit; 
nor ever was said to ha^•e been rnade a 
living soul like the first Adam was. In 
fact, Christ was never said to be made at 
all as a man, a human being, a hu- 
man body, a corporial body or as an incor- 
porial body, a spiritual body or a spiiitual 
being. But the first man, Adam, was 
made out of the earth, made a living 
soul, made to have a living soul in him; 
that was the first Adam, so Christ was not 
like the first Adam in any sense whatever; 
and what wis said to have been the last 
Adam was said to have been made a 
quickening spirit. As I have said before, 
Christ was never said to have been made 
in any sense whatever as a natural body, 
or as a spiritual body, or as a spiritual 
being. He was made, placed into office, 
made a high priest, mediator, advocate 
and king. So Christ was not Adam in any 
sense whatever; neither first, nor last 



66 

Adam-. I am now ready to take up the 
subject I dropped. I was speaking about 
the spiritual body that came after the nat- 
ural body, the second man, the Lord from 
heaven. A great many think Paul meant 
Christ when he said the second man, the 
Lord from Heaven, but I think not, for 
Christ could not have been said to have 
been second man in any sense what- 
ever. Let us see. In John ist chapter, 
2d verse, when speaking of Christ it says: 
''The same was in the beginning with 
God." Also in the 3d verse, same chap 
ter, he says **A11 things were made by 
Him, and without Him there was not 
anything made that was made." John 
17th chapter, 5th verse: *'And now, O, 
Father glorify thou me with thine own 
self with the glory that I had with Thee 
before the world was." The same cliap- 
ter, 24th verse: '*That they may behold 
my glory which thou hast given me, for 
thou lovest me before the foundation of 
the world." With all these evidences be- 
fore us Christ could not have been the 
second man. You might ask, might he 
not have been the second earthly man ? 



07 

But I answer no, for Cain was the second 
earthly man; so Christ could not have 
been called second man in any sense what- 
ever. Christ then was not the Lord from 
heaven that Paul was talking about, for 
he says the first man is of the earth 
earthly; but, the second man is the Lord 
from heaven. Well, was rot Christ, Lord? 
Yes. Was he not from heaven? Yes. 
And was he not the Lord from heaven? 
Yes, but he was not the second man that 
was the Lord trom heaven, that Paul had 
been talking about- Paul had been talk- 
ing about two bodies; one a natural body, 
the other a spiritual body The natural 
body I call corporial body; the spiritual, 
an incorpcrial body. I still do this for a 
purpose, perhaps you will see before I get 
through. Paul had been talking about the 
resurrection of the dead; he says they 
were sown, buried a natural (or corporial) 
body, raised a spiritual (an incorporial) 
substance ; they were buried a corporial 
substance, just a body of matter without 
life, mind, or spirit ; without a soul, for 
they are all incorporial substances and can 
not be buried, but when that body of mat- 



68^ 

ter (that corporial substance) is raised, 
it IS a spiritual body (incorporial substance.) 
Then Paul remarks *Tt is sown a natural 
body and raised a spiritual body/' Then 
he says **there is a natural body and there 
is a spiritual body;" and so as it is written, 
there are two bodies; one is a natural, the 
other a spiritual body. The natural body 
had no life, mind, or spirit, in it; had no 
spiritual body in it, but Paul bases his 
whole argument upon the resurrection of 
the dead upon the fact that there is a 
spiritual body, at present; and Paul says 
this in the present tense, that there is a 
natural body and there is a spiritual body, 
and says it is sown, buried — a natural 
body; then when that body was buried it 
had nothing supernatural about it, but 
when it was raised, it was supernatural, 
had a spiritual body, life, mind and spirit; 
then that corporial body will be called a 
spiritual body, because it had a spiritual 
body in it; like Adam's body was called a 
living soul, because it had a living soul in 
it, and then that corporial body was a live 
body. The natural body, which is buried, 
is raised and then united with the s^)iritual 



69 

body, and then the whole is called a spir- 
itual body. Then Paul, for proof of there 
being two such bodies, a natural and a 
spiritual one, says: *'The first man, 
Adam, was made a living soul, made to 
have a living soul, a spiritual body." To 
have should have been put in by the trans- 
lators in italic letters, to show that it was 
put in; and it is translated that way by 
some translators, for it harmonizes then 
with all other parts of scripture, which I 
expect to show before I get through. I, 
of course, have put in a great many of my 
own words mixed with scripture, but they 
will harmonize with all parts of scripture. 
I do this for the purpose of getting my 
ideas clear to the mind of the reaier 



Chapter IV. 

Adam, as I have already explained, is a 
man of the earth, or an earthy man; he 
was called that because his body was made 
or formed out of the dust of the earth and 
was a corporial substance, as I have also 
stated before this. All corporial sub- 
stances may be, or are called natural, be- 



_____^ 70 _^„_„__ 

cause ihey can be observed either by nat- 
ural observation or produced observation; 
and that is Lord Bacon's way of learning 
natural things or the laws of nature. The 
natural body that I have been speaking of, 
was Adam's, the outer man or outer body, 
a corporial substance. Hut, now we want 
to talk something more about the spiritual 
body, for as we have said before, it is of a 
different nature altogether; it is of a heav 
enly nature, in fact, it is from heaven. I 
want you to take particular notice: when 
Paul was speaking of the two bodies he 
did not say there was or will be, but there 
is, present tense, a natural body and there 
is a spiritual body. Some think there will 
be no spiritual body until the resurrection 
of the dead, but Paul speaks in the pres- 
ent tense, and says there is, which means 
now, that there is now a spiritual body. 
But, now we want to find out as near as we 
can, what that spiritual body is and of 
what it is composed. It is not hard to tell 
what the first man or first body, the nat- 
ural man or natural body was, for we are 
told it was formed and made out of the 
dust of the earth, and is called the outer 



71 

man or body, tabernacle or house and was 
made for the inner man, called soul, to 
dwell in; and the soul is called the spirit- 
ual body, the spiritual man or second man, 
which is the T.ord from heaven, all mean- 
ing the same thing, but expressed in dif- 
ferent words; perhaps used that way to 
make it clearer what was meant by a spir- 
itual body. We will try to explain a little 
further what it is. A body is two or more 
things embodied or placed together so as 
to form a body; as our bodies, which have 
three things placed together, as physiolo- 
gists tell us have three component parts, 
which are^ flesh, blood and bone, which 
taken together, form the body corporial or 
natural body, outer body or outer man. 
So we may and do call it a natural body; 
the same we might speak of a house, three 
things placed together— walnut, poplar and 
oak — all of which are wood; then the main 
patt of that house is wood, the body of 
that house is wood. Then we may say 
the house has a wooden body, is a wooden 
house. Then we might ask what that 
wooden house is composed of? We 
would answer of oak, poplar and walnut. 



72 

Ihe same way we might ask what our 
bodies are composed of? And we would 
answer flesh, blood and bone, a corporial 
substance. So it is with our spiritual 
bodies, two or more things placed together 
of spirit substance to form a body and 
may be and is called a spiritual body; any 
two or more having the nature of a spirit 
substance and are heavenly, an incorporial 
substance and can not be seen. In Second 
Corinthians 4th chapter, i8th verse, Paul 
says **The things that are seen are tem- 
poral, but things that are not seen are 
eternal." Then they are called spiritual 
which are not seen, and when two or more 
substances are embodied or placed together 
in shape, so as to form a body, it is called 
spiritual, a spiritual body; but, sometimes 
then it is just called spiritual, h*ke it was 
when Paul was talking about the nat- 
ural body and the spiritual body in 
First Corinthians, 15th chapter, 46th 
verse. Paul says ** How be jt that was not 
first which was spiritual, but that which 
was natural; and afterwards that which 
was spiritual.'' That would be the same 
as to say that the first man or body was 



73 

not spiritual, but that which was nat- 
ural, man or body; then afterwards that 
which is a spiritual body or man. 

Right here I want to explain again and 
I want you to bear it in mind for I shall 
have use for it occasionally. That is, when 
speaking of a human being in scripture, 
man or body are synonymous when used 
in scripture about a hum\n being. I 
think we have explained what is meant by 
a spiritual body or a spiritual man so 
plainly you cannot help but understand it; 
also what is meant by a natural body or 
natural man, that is in scriptures. Well, 
we promised to tell what the natural body 
or man was composed of; also what the 
spiritual body or man was composed of. 
We partially told when we were explain- 
ing what the spiritual body was, but now 
will explain more fully what they both are 
composed of in a scriptural sense. One 
reason why I explain both together is be- 
cause Paul speaks of them in that way in 
First Corinthians, 15th chapter, 17th, 
verse, when he says: ^' The first man is of 
the earth earthy;" then is of an earthy nat- 
ure and is a corporial substance, is the outer 



n 

man and can be seen. **The things that 
are seen are temporial, but the things that 
are not seen are eternal.*' Second Corith- 
ians, 4th chapter, i8th verse. Then, *'the 
second man is the Lord from heaven" and 
then says, '^As is the earthy, such are they 
that are earthy, and as is the heavenly 
such are they also that are heavenly/* 
The second man was the Lord from 
heaven, therefore was heavenly and could 
not be seen; therefore was eternal. That 
is what our great ancient philosophers and 
linguists say about the soul. They say 
it is immaterial and immortal and eternal. 

The body: There are two bodies, one a 
natural body, a corporial substance and a 
temporial one, which can be seen; the 
other a spiritual body, incorporial sub- 
stance, and can not be seen and is eternal. 

Right here I want to digress a little, and 
not much either. L want to give what 
ancient philosophers give about things be- 
ing immortal and eternal. Pythogarus, 
one of the most ancient and greatest phil- 
osophers, who spent twenty-five years in 
Italy in search of knowledge, and in fact 
was the first to give currency to the name 



75 

philosophy, says the soul is immortal, 
eternal; because it is immaterial, or as I say, 
incorporiil. Socrates, one of his pupils, 
says the soul is immortal, eternal, because 
it emanated from God and from heaven. 
Then another j^^reat ancient philoso- 
pher, Plato, says the soul is immortal, 
because it is immaterial and emanated from 
heaven. So these three great philosophers 
agree about the soul being an immortal, 
eternal substance. You will find what I 
say about them in * 'Goldsmith's History 
of Greece.*' They made use of the words 
material and immaterial, to mean the same 
thing that I do when I say corporial and 
incorporial. They say the soul is immor- 
tal, eternal, beciuse it is an immaterial sub- 
stance. Socrates and Plato both agree 
that the soul emanated from God. Then 
the soul was something which emanated 
from God, and if it was a something, it 
must have been a substance, for there could 
not be a something without there being a 
substance and zdce versa. 

Now I will show why I chose the words 
corporial and incoporial in the place of the 
words material and immaterial. They are 



7 6 

too vague, do not convey the idea I want 
to convey accurately and definitely enough 
to suit me, for they do not alwaj^s convey 
the idea that^I want to convey. The idea 
of there being a something and that some- 
thing being a substance. It is true they 
are used to mean that sometimes and by a 
great many people and also by the ancient 
philosophers, but they are not always used 
to mean that for sometimes the same 
words are used to mean action, which is 
not a substance at all. For instance, ' * It 
is immaterial what way you do it," and 
** It is not material what way you do it, 
so you do it.' **It makes no material dif 
ference,'* and * it makes a material differ- 
ence/' Then the word immaterial con- 
yeys the idea to some that the word im- 
material means nothing and to others 
something that is nothing; but that is a 
moral impossibiHty for something to be 
nothing and for nothing to be something. 
Yet the word immaterial is used to convey 
that idea. The words corporial and incor- 
porial give the idea accurately and defin- 
itely that I want to convey, that there is 
a something and that something is a sub- 



77 ^ 

stance, an incorporial substance; an incor- 
porial substance is a substance that has not 
been condensed, mxteridized or corporial- 
ized; a corpori.il substance is a substance 
that has been condensed, materiahzeJ, cor- 
porialized and made into matter and can be 
seen and is temporal and is called natural. 
The word corporril always means a corpor- 
ial substance and nothing else; the word in 
corporial always means an incorporial sub- 
stance and nothing else. They give that 
idea so accurately and so depnitely they 
can not be used to any advantage t ) mean 
anything else; that is the reason I selected 
the words so I could convey my ideas cor- 
rectly and without particular trouble 
There are three great general substances. 
The first substance that I shall speak of is 
a substance that had been condensed, ma- 
terialized and made into matter and that 
matter is a corporial substmce» has been 
corporializcd out of an etherial substance 
called by philosophers and astronomers 
etherial darkness Mr. Bancroft says it 
only took about one-third of that etherial 
darkness or substance to make the solar 
system and all things pertaining thereto. 



^ ^ 78 

As I have explained before, other as'ron- 
mers say the solar system was made out 
of matter, and so it was, but it was after 
this ethtrial darkness, etherial substance 
a part of it was condensed, materialized 
and corporialized and made into matter. 
Then according to Mr. Bancroft's state- 
ment there are two thirds of that etherial 
substance, o r a little more, that has not been 
disturbed, as far as we know. Then as far 
as we know this etherial substance has 
never been corporialized and is an etherial 
incorpoiial substance. Now we have been 
speaking of two great substances, one a 
corporial substance an the other an incor- 
porial, etherial substance. We call it in- 
corporial substance because it was not nor 
had not been corporialized, the other a 
corporial substance because it had been 
made and corporialized out of an etherial 
substance I think I have gotten it clear 
to the mind what two of the great sub- 
stances are. Now I want to speak of the 
other great substance which is different 
altogether from the other two, although it 
may be and is called an incorporial sub- 
stance, because it is not corporialized and 



79 

can not be, because it is the spirit sub- 
stance and is immortal, eternal and can 
not be changed because it is a heavenly 
substance and belongs to the space where 
God dwells. Now I hope you understand 
what I meant by the third great substence. 
Next I want to speak of man. M in is a 
duality, as I hive said before, has a double 
organization, soul and body, inner man and 
outer man, and is a compound being; has 
six component paits, three of which are 
corporial and three incorporial substances. 
But physiologists say m in has but three 
component parts, which are flesh, blood 
and bone; and Manology says man has six 
component parts, so there seems to be a 
confliction; two theories which conflict can- 
not both be science, they may not either 
of them be a science, but they both can- 
not be because one or the other is false. 
But physiology and M.mology do not con- 
flict when we understand them both. 
Ph) siologists mean the physical man or 
physical body; the same thing Manologists 
call the outer man or outer body, which is 
a corporial substince and has three com 
ponent parts, each part being a corporial 



80 

substance. So the physical man or body 
and the outer man or body mean the same 
thing exactly and have but three com- 
ponent parts, no more and no less; that is 
what Manology says. So Manology and 
physiology do not conflict on that head 
but agree exactly. Manology says that 
man is a duality, that is has a double organ 
ism. We have only been speaking of the 
one organism which we call the outer or- 
ganism, which we call outer man or outer 
body and they call physical man or body, 
the same thing which is a corporial sub 
stance, and was formed out of the dust of 
the earth, which is a corporial substance 
and is matter and may be and is called 
physical in its nature, although I hardly 
know w^hy it is ur.derstood that way, but as 
it is called that by the most of people we 
will submit to it. Yet we can explain our- 
stlves easier by saying it is corporial 
in its nature, being made out of a cor- 
porial substance, which is matter. Hut, 
now we understand each other on 
that, though we use different terms 
to express the same idea. Then we 
agree that man's body is a compound, a 



81 

corporial substance, or, as a great many 
call it, a physical substance. That or- 
ganic structure that we have just been 
talking about has three component parts, 
which are flesh, blood and bone. But the 
whole man is a duality, his a double or- 
ganism, and, as we have been speaking of 
only the one organic structure, we will 
nowv speak of the other organic structure, 
for there are two such structures — since 
man is a duality, has a double organism. 
It is different altogether from the other, 
for it is an incorporial substance and is a 
spiritual substance, spiritual in its nature. 
It has just three component parts, and no 
more nor no less. Right here, I want to 
make a remark that I should have made 
before now to get the idea more definite 
and clear to the mind about the six com- 
ponent parts of man. Physiologists 
should have said the three component 
parts of the physical part of man are 
flesh, blood and bone; Manologists should 
have said the corporial part of man has 
three component parts, which are flesh, 
blood and bone. Man, the whole man is 
a dualitv, has a double organism, has an 

6 



82 

organic structure that is not physical or 
corporial, but is incorporial and is a spirit 
substance, spiritual in its nature. The 
word physical and the word corporial when 
appHed to the human body in a general 
way, has the same meaning. But now I 
want to speak about that organic struc- 
ture, which is an incorporial substance and 
spiritual in its nature, because it is a spir- 
it -. substance. Now I want to tell what 
that organic structure is and what it is 
composed of. Well, to do that I must be 
a Soulologist. Well, I was that, or 
claimed to be, before I was a Manologist; 
but I found to be a good Soulologist, I 
must be a Manologist, and to be a good 
Manologist, I must be a Soulologist, for I 
found man — that is, the whole man— had a 
double organism; then of course he had 
two organic structures, and we found that 
one of those organic structures was a cor- 
porial body called physical body — was 
made out of a corporial substance, said to 
have been formed out of the dust of the 
earth — which is matter and was a com- 
pound, had three component parts, flesh, 
blood and bone, each a corporial sub- 



83 

stance; and Paul calls it a natural body, 
First Corintians, 15th chapter, 44th verse. 
In Second Corinthians, 5 th chapter, 6th 
verse, Paul says: **At home in the body 
we are absent from the Lord/' Same 
chapter, 8th verse, ''Absent from the 
body and present with the Lord/' Then 
in Second Corinthians, 12th chapter, 2d 
and 3d verses, Paul says: ** I knew a man 
in Christ above fourteen years ago; 
whether in the body, I can not tell, or 
whether out of the body I can not tell. 
God knoweth/* And 4th verse, ''How 
he was caught up into paradise and heard 
unspeakable words/' I have shown some 
seven or eight places where Paul speaks of 
the body and they all mean the same cor- 
porial, natural body, that Paul spake of in 
First Corinthians, 15th chapter, 44th 
verse. Paul, no doubt, called it natural 
body because it was a corporial body and 
could be seen; he was contrasting it with 
the supernatural body, a spiritual body, an 
incoporial substance that can not be seen 
and is called the inner man, Ephesians, 3d 
chapter, i6th verse. Second Corinthians, 
4th chapter, i8th verse: * 'Things that are 



84 

seen are temporal; things that can not be 
seen are eternal," Then Paul speaks of a 
body six times; then he speaks of some- 
thing called man that could be in that 
body or could be out of that body, and he 
says, *' Whether it was in the body or out 
of the body he could not tell; God 
knoweth." S cond Corinthians, 4lh chap- 
ter, i6tb verse: *' Though our outward 
man perish, the inner man is renewed day 
by day." Here Paul speaks of an outer 
man and an inner man, and the outer man 
seems to be the place where the inner man 
dwells; the outer man or body might per- 
ish while the inner man or soul would live. 
1 have no doubt but what Paul had 
reference to the inner man when he said 
'*I knew a man whether in the body 
or out of the body;" the body there, 
was the outer man, but the man there 
spoken of was the inner man, who could 
be in the body or out of the body because 
the inner man is an incorporial spirit sub- 
stance, while the body or outer man is a 
rorporial substance, and so the two can 
dwell together: one of them being an in- 
corporial organic structure, the other one 



85 

being a corporial organic structure. Ac- 
cording to that, man has two organic 
structures and must of course have a 
double organism. Before I go any further 
I want to give the different names that are 
scriptural nam- s which this same organic 
structure goes by; they all, or nearly all, 
mean the same thing, which means some- 
thing for something else to dwell in. It is 
called a natural body. Paul says he could 
be at home in that body called the outer 
man, which signifies an inner man, and a 
building, a house, a tabernacle, and a 
temple, and perhaps other names, but this 
is enough for my purpose at present to 
show that they all give the same idea. 
Now this corporial structure that I have 
been talking about has just three com- 
ponent parts, "which are flesh, blood and 
bone. We will now finish up wh t we 
commenced further back and did not finish. 
We were speaking about the incorporial 
organic structure. We want to give its 
scriptural names to show that they all 
mean about the same thing. They all 
mean that something that dwells in that 
corporial organic structure that we have 



86 

been speaking about. It is called a spirit- 
ual body, it is called the inner man, the 
second man, the Lord from heaven and the 
soul; all meaning that same incorporial or- 
ganic structure that has three component 
parts, which are each an incoporial spirit 
substance, and are life, mind and spirit 
motionality. So man, the whole man is 
a duality, has a double organism and has 
six component parts; the outer man or 
body has three, which are flesh, blood and 
bone; the inner man, the Lord from 
heaven, which is the soul has three, which 
are life, mind and spirit, motionality. And 
each part has its own office or function to 
fill. I will give a little sketch of the out- 
line of what each part has to perform. 
The bone has to hold the body in shape. 
The flesh, its office^or function, is to give 
body and symmetry to the bones and to 
hold the whole organic structure together; 
and to form avenues, aqueducts and canals 
and to give free passage to every part of 
the organic structure, so the blood can per- 
form its functions and pass through every 
part and to the very extreme part of that 
corporial organic structure, and as a vehi- 



87 

cle, carries with it life which is the vitalizer 
that gives vitality to both organic struct- 
ures, though in fact it is one of the com- 
ponent parts of the organic structure and 
gives vitaHty to mind and spirit, motional- 
ity. as well as it does to flesh, blood and 
bone. Life is what gives energy, force; it 
is the forcer, is the force power and gives 
the power of endurance and vitality. And 
this life is what I shall call the vitalizer, 
the life that gives vitality; but there is 
another life that Adam had and lost, that 
life was what I call the perpetuator and im- 
mortalizer and this I have spoken of here- 
tofore and will speak of more particularly 
hereafter. But now I want to speak of the 
spirit, (here we need another word to be 
used instead of the word spirit) motionality, 
its office or function. It gives motion, has 
the power of motion and gives the power of 
motion to all animals, and to all the human 
family, and I suppose we might say to 
God, for it is God's power of motion. 
The scriptures say the spirit of God moved 
upon the face of the deep, and it says: 
*' Holy men of old spake as they were 
moved upon by the holy spirit. '' So you 



88 

can not but see the spirit is the motion 
power. Now we will speak of another 
and the last component part of the incor- 
porial substance, and that is the mi'^d, its 
offices and functions. VVell. it is Lord, it 
is governor, it is master, ruler, it is con- 
troller, fills all those functions and perhaps 
more, over its own body, its own house or 
building, its own tabernacle, its own cor- 
porial organic structure, over its own outer 
man; all these things meaning the same 
thing; and ever all the earth and every- 
thing; the mird, which is one component 
part of the inner man or the Lord from, 
heaven or the incorporial part of the or- 
ganic structure, controlls every move or 
act or motion the outer man makes. Right 
here I want to stop until I make a few ex- 
planatory remarks about what I have here- 
tofore spoken on; explain a little more 
fully about the first man, Adam, and the 
second man which is the Lord from heaven. 
Paul was talking about two bodies, and 
says there is a natural body and a spiritual 
body. Then he says, *'So it is written, 
the first man A dam was made a living soul 
and the last Adam a quickening spirit.'' 



89 

In what sense Paul called it last Adam I 
can not tell, as I said before, for the word 
Adam, from the best authority I can get, 
means a man of earth or earthy man. 
Paul explains it about that way when he 
says the first man was of the earth 
earthy. He says it is the first man Adam 
and here he says the first man is of the 
earth earthy, so the word Adam must 
mean an earthy man because both were 
applied to the first man. The word Adam 
means a man of earth or an earthy man. 
The last Adam, some think, meant Christ; 
let it have meant what it would, it could 
not have meant Christ, for Christ was 
not Adam for he never was 
Ictst in any sense whatever. The last 
Adam, that would signify that there 
were two Adams. The first Adam was of 
the earth, and the last Adam might have 
been of the earth earthy, but Christ never 
was said to have been of the earth earthy, 
in any sense whatever. The last Adam 
was said to have been made a quickening 
spirit, but Christ never was said to have 
been made a quickening spirit. Then Paul 
says: **Howbeit that was not first that was 



90 ' 

spiritual, but that which was natural; and 
afterwards that which was spiritual.*' Now 
this gives me a faint glimpse of what was 
meant by the first man, Adam, and the 
last Adam; and the more I look at it the 
brighter it gets. Paul was speaking of the 
resurrection of the dead, and says: **It 
was sown a natural body." I have spoken 
of this before, but wanted to carry it a 
little further, and make it some plainer. 
Paul was talking about a body, about its 
being sown; but I shall use the word 
buried, for it is the word now most com- 
monly used when speaking of putting 
away a person's body, and I think it car- 
ries a more definite idea of what I mean. 
When speaking about it being a natural 
body when buried — for there is nothing 
supernatural about it — it is just a corpse, a 
corporial body, nothing but matter, and 
that kind of matter which can not move 
itself or stop itself when moved; is an 
inertia, and has no life, mind or spirit in it, 
and is temporal, and can be seen and is a 
natural body. There is a spiritual body. If 
you will keep these two bodies before your 
mind, and what Paul says about them 



91 

when he says, as it is written — I want you 
to notice how he begins to explain the first 
body that was natural, which he calls the 
first man, and says it was made a living 
soul: **So the first body, natural body, 
first man, had no life, mind or spirit, and 
had no soul until it had been quickened 
made alive by that last . . , Adam, which 
was made a quickening spirit/' Let that 
word last Adam mean what it might, it 
was what quickened the outer manartdthe 
inner man together; the outer man being 
the body, the inner man the soul, and 
being quickened together, soul and body, 
the body is said to be made a living soul, 
because it was made to have a living soul 
in it. When we define them, they are two 
organic structures, soul and body. Soul 
is life, mind and spirit; the body is flesh, 
blood and bone; and that is all that there 
is of man, which is a Hving body and has 
a soul. The first natural body and the 
first natural man means the same thing. 
Then Paul says: **Howbeit that was not 
first which was spiritual but that which was 
natural; and afterwards that which was 
spiritual.*' 



92 

So we sec the first body, which was a nat- 
ural body, and the first man, Adam, was 
the same; only called by different names. 
But I want to show a little stronger yet 
Paul says: **The first man was of the 
earth earthy, and the second was the Lord 
from Heaven," which must have meant the 
spiritual body, or spiritual man, which is 
the same; and was the second man or sec- 
ond bod}', and the spiritual body or 
spiritual man. Now I want to explain the 
first body, or natural body. Paul says 
it was buried a natural body. And also, 
**Howbeit that was not first that was spir- 
itual^ but that which was natural; and 
afterwards that which was spiritual.'* — 
First Corinthians, 15th chapter, 46th 
verse. The natural body, you see, was 
first, the man Adam, was first; the man 
of earth, earthy, was first. When speak- 
ing of a person in scripture man and body 
generally mean the same thing, but not 
always. The first man or body was made 
or formed out of the dust of the earth, 
which is matter, a corporial substance. 
Then the first organic structure of man 
was a corporial substance, and the three 



93 

component parts of that structure are flesh, 
blood and boic. which is m itter and has 
no power of motion of itself. Well, I think 
certainly I have gotten the first organic 
structure of man clear before the mind. 
But there is an incorporial organic struc- 
ture that I want to speik a little more 
about, and explain a little more fully if I 
can. Paul in First Corinthians, 115th chap- 
ter, 44th verse, says: **There is a natural 
body and there is a spiritual body." He 
says there is a spiritul body in the present 
tense This spiritual body is what we 
want to explain. Paul, in the same chap- 
ter and 46th verse, when speaking of the 
two bodies, says: ''Howbeit that was not 
first which was spiritual, but that which 
was nutural, and afterwards that which 
is spiritual." The first body, then, is 
natural, and the second body is spiritual. 

Chapter V, 

As I have said heretofore body or man 
in scripture generally means the same 
thing; anyhow it certainly means that here 



94 

for that which was first was not a spiritual 
body, but that which is a natural body 
and afterwards that which is spiritual, a 
spiritual body; so then the body that was 
afterwards was the second body and was a 
spiritual body — First Corinthians, 15th 
chapter, 47th verse. 

Then the second man was a spiritual body 
or man because it was the Lord from 
heaven, and all heavenly things are spirit- 
ual in their nature. All incorporial sub- 
stances are etherial in their nature or are 
spiritual in their nature, and all corporial 
substances are matter and matter was made 
out of an incorporial substance which was 
etherial darkness, etherial substance. And 
the spirit of God moved upon that dark- 
ness and condensed the thicker part of it 
and made matter, which latter is a corpor- 
ial substance. The thinner part of that 
darkness was attenuated and made light 
which is called cosmecal light; that was 
before the sun was made to give light. I 
want to speak some more about that cor- 
porial substance which is matter and which 
of itself has no motion power, in fact no 
power of its own, no force power, no mo- 



95 

tion power and no controlling power; so it 
is not an actor or forcer or controller, has 
no vitality, mentality or motionality; then 
has no life, mind or spirit. Now the first 
natural body, the outer body or outer man, 
the first man Adam, the first man of the 
earth earthy, all mean the same thing; 
you will find an account of it in First Ccr- 
inthians, 15th chapter, from, the 44th to 
the 47 verse. And that was an organic 
structure, a body, a man composed of 
three component parts which are flesh, 
blood and bone, which is matter, which is 
a corporial substance. And they are with 
out all those things just mentioned above. 
Now I will speak about that incorporial 
substance which is spiritual in its nature. 
And a part of that incorporial substance 
God formed into a body, into an organic 
structure which was a spirilual body and 
that body was called the second body, 
second man, the Lord from heaven, the in- 
ner man or soul, all meaning the same 
thing, the same organic structure. And 
that structure has three component parts, 
which are life, mind and spirit; life, vitality; 
mind, mentality; spirit, motionality; life, 



?L__ 

the force power; spirit, the motion power; 
mind, the controlling power; life, the 
forcer; spirit, the actor; the power that 
gives action to the body; mind, the con- 
troller; life, the vitalizer, the power of en- 
durance; mind, mentality, the mental 
power; spirit, motionality, motion power. 
I have reiterated and recapitulated so often 
I think certainly I have gotten the matter 
clear before you mind, that man is a dual- 
ity, has a double organism and consists of 
six component parts which have two or- 
ganic structures. The first structure that 
was formed first was made or formed out 
of a corporial substance which is matter; 
the second structure that was formed after 
the first organic structure is called second 
body or second man, which was formed 
out of an incorporial substance, which is 
a spirit substance and is called a spiritual 
body. The first organic structure was 
called the natural body, the first man 
Adam, or the first man which was of the 
earth earthy, then it was a corporial sub- 
stance and could be seen and so was tem- 
poral and was changeable. Now the sec- 
ond organic structure which is a spiritual 



97 

body which is an incorporial substance and 
can not be seen and is eternal, immortal, 
unchangeable, that is what Paul says in 
Second Corinthians, 4th chapter, i8th 
verse ** Things that are seen are tem- 
poral, but things that are not seen are 
eternal." immortal Tn First Corinthians, 
15th chapter, 47th verse, Paul says: "The 
first mm was of the earth earthy;" then 
if he was of the earth, he was a corporial 
substance aiid could be seen and was tem- 
poral. In the same chapter and sime 
verse, Paul s lys: "The second man was 
the Lord from heaven." The next verse, 
48th verse, same chapter, " As is the 
earth. y such are they that are earth y, and 
as is the heavenly such are they also that 
are heavenly." All heavenly things are 
incorporial substances and are spiritual in 
their nature. As I have said heretofore 
that there are two great incorporial sub- 
stances that are different from each other 
altogether. One is an etherial substance; 
the other is a spirit substance. Then 
there is a corporial substance, that was 
made out of a part of the incorporial, 

etherial substance. It will be well to keep 

7 



' ' 98 

these three substances separate in your 
mind. I want now to comaience to pre- 
sent my arguments to three classes of per- 
sons; the believer, the skeptic ami the in- 
fidel. I want to present my arguments 
fair, and in a way that it will reach all 
classes, and in a way that it will confirm 
the believer, establish the skeptic and con- 
vince the infidel. I shall not use scripture 
in proof of my proposition. I leave out 
scriptural proof for the accommodation of 
the skeptic and infidel. I shall only use 
scripture to get an idea before the mind 
or a word that we may want to make use 
of, but not in proof; not until we have got- 
ten through with our philosophical, logical 
reasoning and bring to bear upon your 
minds that which is of a common every 
day occurrence and prove by observation. 
And that was Lord Bacon's way of knowing 
anything and Lord Bacon was one among 
the most remarkable men the world ever 
produced. He with one supreme search- 
ing glance ranged the whole circle of 
science, and with an unspairing hand over- 
threw the Aritotlian philosophy with all 
its so called sciences, that had undisputed 



99 

sway for about two thousand years, and 
teachers w<. re handled by law, some being 
put to death if they undertook to teach any 
other system of philosophy but Aristotles. 
But Lord Bacon overthrew it all, and hap- 
pily for science and humanity, he did not 
attempt to establish a system of his own, 
but pointed to nature and the God of nat- 
ure as only worthy of homage, and said the 
true way to understand nature and the law 
of nature was by observation, either nat- 
ural or produced observation. Then if I 
prove to you by your own observation and 
by science and scientific men, by philos- 
o[)hy and philosophers, and by your own 
cominon sense, if I do all that, and if you 
are conipas raentus, you can not help but be- 
lieve what I am now going to say, that man 
is a duahty, has a double organic structure, 
has two organic structures and is a com 
pound; has six component parts, and one 
of those organic structures is a corpo. 'al 
substance and can be seen, is temporial, 
and consists of three component parts, 
flesh, blood and bone. The other organic 
structure is composed of an incorporial 
substance that cannot be seen. You know 



100 

by your own observation that you have an 
organism which is called your body and 
that your body has three component parts, 
and these three parts are flesh, blood and 
bone, and are a material substance, because 
they can be seen and are temporal, be- 
cause they die and pass away. You know 
these things to be true. So there is one 
organic structure that has three component 
parts which are a material substance and is 
temporal according to your own admission. 
Now we want to prove to you that you 
have another organic structure that has 
three component parts, and that they are 
immaterial and can not be seen. I want 
you to see thi^ by your own observation, 
natural or produced observation. You have 
seen or may see by produced observation 
that a person killed suddenly by lightning 
or any other way so as not to waste flesh or 
blood any way so that every particle of the 
material body is there, and it will weigh 
full as much after it is dead as it would 
when it was alive. You know this by logi- 
cal reasoning and may know it by experi- 
mental observation. You can experiment 
with a hog as well as with a person, and it 



101 

will all be the same, it will weigh as much 
after it is killed as it did before. The ma- 
terial is all there, but the immaterial is all 
gone, life, instinct and spirit, all gone and 
you know it. You know by your obser- 
vation that these three things are gone out 
of a person when dead, instinct to the beast 
but mind to the person, and these three 
things are very important things and are 
combined in our bodies, and these three 
things together are an organic structure, 
and are called the inner man, and taken to- 
gether they are called the three component 
parts of the inner man, which are life, 
mind and spirit, and are a spirit substance, 
immaterial substance, and cannot be seen. 
But we can see the effect and know there 
must be a cause for it and by our own ob- 
servation and logical reasoning we know 
they are there by the functions they per- 
form while in our bodies; for they vitalize 
and give vitality, they mentalize and give 
mentality, motionize, and give motionality 
to our bodies while they are in them. But 
when they are out of the body it is a 
corpse, has no vitality, motionality and 
mentality, and these functions are all gone 



_____^ 102^ 

out of the body. So man is a duality, has 
six component parts, three are flesh, blood 
and bone, three are Hfe, mind and spirit; 
and you know by your own observation 
that they are all in the boby when we are 
alive, and out of the body when we are 
dead. So by our own observation and 
reasoning we know these things are so, 
without fear of successful contradiction, 
for any man that is compits mentus to come 
to any other logical conclusion, we say it 
is impossible. 

Now I want to make another statement 
without fear of successful contradiction. 
That the organism that is composed of 
life, mind and spirit in scripture is called 
the soul or sometimes called the inner 
man, and it is what I call the soul or inner 
man. But what the scriptures call it or 
what I call it does not prove anything to 
the skeptic or infidel. Now I want to take 
Webster's definition of some words. He 
.a\-s immaterial is something that is not 
Hi^tter The definition of spirit to be life, 
immaterial, and the immortal part of man; 
soul. Then he defines the soul, the spirit- 
ual, immortal part of man, life, intellectr 



103 

ual principle; a human being. Now take 
Webster's definition of immaterial, not con- 
sisting of matter and spirit, being life and 
immaterial and immortal part of man and 
then he calls it the soul; the soul is the 
spiritual and immaterial part of man — then 
he says intellectual principle and a human 
being. Immaterial substance is not mat- 
ter, then it must be a, '. ^material sub- 
stance, for all matter is a substance. 
Then take his definition of spirit and life 
being immaterial and immortal part of 
man; so if it is a part of man it must be 
something, and if it is a something it must 
be a substance, for there could not be such 
a thing as there being a substance that 
wasn't something. It would be like taking 
something from nothing, or like an effect 
without a cause, or faith without evidence, 
all of them impossible. Now I want to 
speak again of what the ancient philoso- 
phers say about soul being an immaterial 
substance, emanating from God from 
heaven. Pythogarus says the soul is immor- 
tal because it is immaterial. Well, if it isa 
soul and immortal, it must be a substance. 
Socrates says the soul is immaterial and 



104 

emanated from God. If it emanated from 
God it must be an immaterial substance. 
Plato says, ''The soul is immortal because 
"it is an immaterial substance and emanated 
from God/* You will find these state- 
ments in *' Goldsmith's History of Greece." 
So according to what the)'^ all say it is an 
immaterial substance and that it is from 
God, from heaven; so then it must be 
spiritual substance for there is no material 
substance in heaven where God is; they 
all say an immaterial substance. There 
are but two immaterial substances. One 
an etherial substance and one a spirit sub- 
stance. Then the soul or something 
called soul must be an immaterial spirit 
substance. .Philosophers say the soul is 
immortal because it is immaterial and em- 
anated from God. Then there was some- 
thing they called soul and that something 
was immaterial and emanated from God 
from heaven; and that something must 
have been a substance or it could not have 
emanated from God from heaven. In 
fact, as I have shown, there could not be a 
something without its being a substance 
and vice versa. Then this immaterial sub 



105 

stance was a spirit substance. One reason 
I say it is a spirit substance, the soul is said 
to be an imnnaterial substance, and there 
are but two immaterial substances; one is 
an etherial substance and dwells in space 
called the face of the deep and is an in- 
ertia, has no spirit power, mctionality, no 
mind power, mentality, intellectual princi- 
ple and no life power that vitalizes and gives 
vitality; in fact has no power of any kii.d, 
but lays there perfectly dormant, motion- 
less, and will, I suppose, eternally, without 
it is disturbed — like a pirt of it was once 
by a spirit subsiance — ard there is no other 
power in all the realms of nature that can 
disturb it only the spirit substance, which 
did disturb a part of it and condensed 
a part of that etherial substance. So God 
with or by His spirit substance moved 
upon that etherial substance and condensed 
as it moved, and that condensation was 
the first effect ever produced in all the 
realms ot nature. So God by His spirit 
substance was the first cause of the first 
effect ever produced in all the realms of 
nature. And that condensed effect be- 
came the cause of two other effects. 



106 

One effect was a material substance and 
the other effect was a displacement of 
etherial substance; that displacement was 
an effect which became the cause of a 
vaccuum in space and the vaccuum was an 
effect, which became the cause of a change 
of substance, a material substance, and 
that change of substance was an effect 
which was the cause of motion, which was 
an effect. Right here I will stop, but might 
go on with an unlimited number of causes 
and effects, but it would make my chain 
to long, would be hard to trace back link 
by link until you got back to the first link. 
I have made the chain short so it would be 
easy to trace back, commencing at motion 
which was the last effect, last link in the 
chain. Now follow that chain back link by 
link, from effect to cause, until you get 
back to the first h'nk and I defy any man 
to find any other link back of the first link 
in that chain. 

Now I commence at the effect which 
was motion and then go back from effect 
to cause, following the same line back- 
wards that we were on reasoning from 
cause to effect and go back from effect to 



• 107 

cause, and so on, and you will soon find the 
first ciuse, which is a spirit substance and 
that substance is in God. God is part 
of that great spirit substan:e, and 
I defy the ingenuity of man, with 
the help of Haecael, the Lord God, 
the scientists, to get back of that 
great cause, which was God, a spirit sub 
stance; to get causes or causes or effects or 
effects back of the first cause or effect; it 
would be like finding a link in the chain 
back of the first link in the chain, but all 
is impossible; without it would be with 
Mr. Haecael. He can get back of the 
first cause and of the first effect, for He can 
get everything that there is in the universe 
without there being any cause or effect 
whatever. He can do away with our 
philosophers and philosophy and our logi- 
cians and logical reasoning, and logic itself. 
There is nothing impos^ihle with Him. He 
is Lord God the scientist and can get 
along without any cause whatever. With 
out it is when He wants to get the first start 
on all animate beings, then He wants a 
cause, and can not get along without it, 
and so goes to work and hunts all over crea- 



108 ^ 

tion, even down to the bottom of the 
ocean, and there He succeeds in finding it — 
the monera. I want to stop right here to 
explain a little more fully things I had par- 
tially forgotten. No wonder, you may 
say, it is immortal and eternal and can not 
be seen, for there is no such a thing as an 
incorporial substance or immaterial sub- 
stance, for all matter is a corporial sub- 
stance. I grant that all matter is a cor- 
porial substance, but all substance is not 
matter, for it is admitted by all scientists 
that there is something that is not matter, 
which something must be a substance, or 
it is nothing but a myth, for there can not 
be such a thing without its being a sub- 
stance. There is no such a thing 
as a something without it being a 
substance, and there is no such a thing, as a 
substance without there being a something; 
it would be like taking something from 
nothing and vice versa^ which would be a 
moral impossibility. If it could be possi- 
ble, I would like to see how He took hold 
of nothing to take it from something; 
whether they would catch it by its head 
or tail, or take hold of its legs. Please 



109 

excuse. There is a substance called 
etherial substance that philosophers ancd 
astronomers speak of. It can not be seen 
with our natural eyes; it is a substance 
called etherial substance, it can not be seen 
with our natural eyes. I think that dark- 
ness is a part of that incorporial etherial 
substance, but whether it is or not I can not 
say, but it is certain that it is not matter, 
for all matter is a material corporial sub- 
stance and can or may be seen, and is tem- 
poral and changeable, but that is an incor- 
porial, etherial substance and is unchange- 
able, eternal; unchangeable, without it is 
by the absolute power of God. And as 
we have heretofore said, God by His spirit 
condensed a part of that etherial, incor- 
porial substance and made matter; and out 
of that corporial substance, that which was 
matter. He made all the solar system and 
and all things pertaining thereto. 

-^-^•^ 

Chapter VI. 
I win ^"^o^v give or state my proposition 
that I propose to prove with all the clauses 
that belong to it. I will state that man, 



no 

tlie whole man, is a duality, has a double 
organism, and has two organic structures 
consisting of six component parts, of which 
each organic structure has three compon- 
ent i^arts. Now with this much of the 
statement I will give you my arguments as 
1 go. Now the first organic structure, I 
call it first because it was first, had three 
component parts which were composed of 
matter, which was a material corporial 
substance. Those three component parts 
are flesh, blood and bone, as the science of 
physiology teaches. I believe all scien- 
tific men admit that to be the case; 
whether we are scientific or not we can 
observe for ourselves and see it is that way, 
or, if it will suit better, say the physical 
man, is flesh, blood and bone. Ph\- 
sioiogy show^s they were investigating 
the physical part of man, or physical body, 
which would be better, though I would pre- 
fer to call it the corporial man or corporial 
body; the word body is preferable because 
his body was made out of matter, a corporial 
substance; thoui^h call it the \yay you 
please it all amounts to the same thinj. 
Well, we have examined the first organic 



111__ 

structure of man and found it to be a phy- 
sical, corporial body, made up of three 
component parts; namely, flesh, blood and 
bone, which were matter, and that matter 
was a material, corporial substance, as I 
call it, which was of the earth and is earthy. 
Well, physiologists give it that way; scien- 
tists say it that way and scientific infidels 
admit it that way, and so we all agree on 
that. So what is the matter? Matter 
enough; for there is another organic struct- 
ure that belongs to man, who has two or- 
ganic structures, and as we have said, has 
six component parts. Well we have ex- 
amined the first organic structure and 
found it was a body that had three com- 
ponent parts, which were flesh, blood and 
bone, consisting of matter, a corporial sub- 
stance, which can be seen, and is changea- 
ble and is mortal, and that body is of the 
earth and is earthy, and will go back to its 
mother earth. Now we want to examine 
the second organic structure and see what 
it is and what it is composed of. To do that 
we must bring our minds down to close ob 
servation and close logical reasoning, tor it 
is an incorporial organic structure and can 



112 

not be seen, and we have to learn what it 
is composed of by the place it occupies 
and what it does, the functions it fills in 
the place it occupies. To be able to ob- 
serve more closely and reason more logi- 
cally we will have to have Webster's defin- 
ition of some words and what some great 
philosophers say, so we can observe more 
easily and see things as they are . We have 
examined the first organic structure and 
found it to be matter, a material corporial 
substance. Now this structure is called 6y 
different names, called the first man, called 
Adam, called a body, a natural body, and 
when dead, is called a corpse or a natural 
body, because there is nothing supernat- 
ural about it; but they all mean the same 
organic structure, and that structure is just 
like Adam was before he was made alive; 
it had all the material, all the corporial 
substance, all the matter in it that it re- 
quired to make it a complete organic 
structure, and it was a complete organism; 
no room for any more material, matter or 
or corporial substance. It is a solid in 
comparison, no room for any more mater- 
ial substance without displacement. When 



113 

one solid will fill a space and that one solid 
is in that space, you can not get another 
solid in that place without displacement, 
for that would be a moral impossibility; 
but no more so than in the other. 
Although it was complete and a perfect or- 
ganism, it had nothing supernatural about 
it, but was of the earth earthy, and was 
nothing but matter, and that kind of mat- 
ter that could not move itself or stop 
itself when it was moved; it was an inertia, 
although it was made and formed by God. 
So after the first organic structure was com- 
pleted, it was just like a corpse or dead 
person, had no life, mind or spirit in it 
until God saw fit to make another organic 
structure of a different kind of substance 
altogether; it was an immaterial, incorpor- 
ial spirit substance in its nature. And out 
of that immaterial, incorporial spirft sub- 
stance, God took a part and formed 
another organic structure which was a per- 
fect organism, though it had no matter, no 
material substance in it, not the least cor- 
porial substance in it, for it came from 
heaven where there is no such a thing as 
matter, a corporial substance. You might 

8 



114 

ask me what evidence I have for saying 
that there is no matter, corporial substance 
in heaven, and what evidence I have for 
saying that incorporial organism came from 
heaven. Well, at the proper time and in 
the proper place I will give you my evidence 
on both. Well, we have been talking 
about two organic structures, two organ- 
isms that were composed of different sub- 
stances; one of them composed of matter, 
a corporial substance; the other one of an 
immaterial, incorporial spirit substance. 
Now I want to give you a few scriptural 
quotations, not to prove anything to the 
to skeptic or infidel, but to get an idea 
before the mind of what I am at, for I 
think I can do it that way easier than 
any other way. The scripture speaks of 
two bodies, one a natural body, the other 
a spiritual body. The natural body you 
might call the physical body or I might 
call a corporial body for it is a structure 
out of matter and is corporial, and is tem- 
poral and changeable. The spiritual body 
is a structure out of an incorporial spirit 
substance and can not be seen because it is 
an incorporial spirit substance. In Second 



115 

Corinthians, 4th chapter, i8th verse, Paul 
says. **Things that are seen are temporal, 
but things that are not seen are eternal.*' 
Paul siys: '*That was : first which was 
natural and afterwards that which was spirit- 
ual.'* The first organic structure of man, 
Paul calls it a natural body and says the 
natural was first, says that which was 
natural was first; he says that natural body, 
the first man, was ot the earth, of an 
earthly nature, which was matter, a cor- 
porial substance, and could be seen and 
was temporal Paul says: **That was 

not first which was spiritual, but that 
which was natural; and afterwards that 
which was spiritual." Paul was talking 
about two bodies, and says the natural 
body was first, then the spiritual body was 
afterwards; then it was the second body 
that was afterwards and was called the sec- 
ond man, which is the Lord from heaven. 
While talking about those two bodies, 
those two men, he says: *'As is the 
earthy, such are they also that are earthy." 
Right here I want to give some of my 
evidence for saying there was no material 
corporial substance, no matter in heaven. 



m 

While talking of the two bodies, Paul 
calls one a natural body and the other a 
spiritual body. He says: '* The natural 
body was first and afterwards that which is 
spiritual/' The natural body he calls the 
first man and he was of the earth and we 
found he was made of matter, a material 
corporial substance. Then the earth is a 
material corporial substance and is matter. 
I believe all scientists hold that the earth 
is a material substance, composed of mat- 
ter. And as the earthy, such are they also 
that are earthy; then the first man that was 
of the earth earthy, was a material cor- 
porial substance, composed of matter. I 
believe all scientists hold that our bodies 
are composed of a material corporial sub- 
stance, which is matter. I know physiol- 
ogists hold it that way The second body is 
said to be a spiritual body and was called 
the second man, which was the Lord from 
heaven; and as the heavenly so are they 
that are heavenly; He was the Lord from 
heayen and was heavenly, was a spiritual 
body. Then heavenly things are spiritual 
things and are immaterial substances. Now 
these are some of the evidences for v;hat 
I said. 



117 

This organic structure that we have been 
talking about, that was called a spiritual 
body, called second man, called Lord 
from heaven; all these names mean the 
same organic structure, the same organism, 
and that organism is called the Lord from 
heaven and has three component parts, as 
I expect to show you before I get through, 
and also what those are, I expect to do 
it through your own observation, by your 
own logical reasoning, by your own com- 
mon sense. By observing closely you 
will find these three things that act in 
unison, acting together or separately; all 
in our corporial bodies, but can not be 
seen. Well, you ask how I know they are 
in our physical corporial bodies? We know 
it by the functions they fill and the effects 
they produce. You might say that would 
be reasoning from effect, to cause, and that 
would be illogical. I grant it, but we can 
reason from an effect to know that there is 
a cause, for we know that there can not be 
such a thing as an effect without a cause. 
I spoke about taking Webster's definition 
on some words and what some ancient 
philosophers said about some things so as 



118 

to get my position clearer in your minds. 
Well, we will commence with Pythogarus, 
who was one of the first great philosophers. 
He was a Grecian philosopher, and is said 
to have spent twenty-five years in Italy in 
quest of knowledge; and he was the first 
that gave currency to the name of philoso- 
phy, and he said the soul of man was im- 
mortal, because it was immaterial. And 
Webster says immaterial means something 
that is not matter. Socrates another 
ancient philosopher says the soul is im- 
mortal because it emanated from God. 
Another ancient philosopher, Plato, says 
the soul is immortal because it emanated 
from God and is immaterial. Webster 
gives the definition of the soul as the spirit- 
ual, immortal part of man; life, intellectual 
principles. Then he gives a definition of 
the word spirit, says it is life; immaterial, 
immortal part of man; soul. So we see 
that Webster's definition of the soul and of 
the spirit and of the word immaterial all 
mean something that is not material. Now 
Webster's definitions on these words agree 
with the position of those three great 
ancient philosophers that we have just 



119 

quoted. Pythogarus says the soul is im- 
mortal because it is immaterial. Webster 
says anything that is immaterial is not mat- 
ter. Then the soul is not material. Then 
of course as I have said, it can not be 
seen. Socrates says the soul is immortal, 
because it emanated from God. Plato 
says the soul is immortal, because it is im- 
material and emanated from God So Plato 
agrees with both the others with Pytho- 
gaius in saying it was immaterial and with 
Socrates in saying it emanated from God 
from heaven; and it harmonizes with Paul 
in saying the spiritual body, the second 
man, which was the Lrod from heaven, 
which is called soul or inner man. 

Now I want you to take particular notice 
how Webster defines the word soul, and 
how he defines the word spirit. See 
how the two words are blended together; 
for some of the same words that are used 
to explain one are used to explain the 
other. But not all of the same words are 
appHed to both, or the soul and spirit would 
be the same thing, and he would have de- 
fined them thus: The soul which is the spirit 
and the spirit which is the soul. But he 



120 

did not define it that way, for they can not 
be used interchangeably, for the word soul 
is a generic term, and is used to mean a 
good many things; it is used to meap a 
person or persons, when used in the 
plural or a human being. In fact, it is used 
to mean anything that lives by breathing, 
has a soul, but not a human soul; although 
it is composed of the same kind of sub- 
stance. The difference is, the human soul 
is a selfhood and never loses its identity, 
while an animal soul is an instinct and 
loses its identity at death. But this I will 
explain more fully before I get through. 
The soul, as I have said, is a generic term 
in a general way, and is applied frequent- 
ly to any two parts that it takes to make the 
soul. The soul sometimes is applied to 
spirit and mind, sometimes to spirit and 
life, and sometimes to life and mind; but 
never to one of these things by itself 
But when the word soul is made use of to 
mean a definite thing, then the word soul 
has a specific meaning, and means what- 
ever that definite thing is. When we 
say soul of man or soul and body, then the 
word soul is specific, because it has a 



12^ 

specific meaning and means that definite 
thing that is not the first man, but belongs 
to the first man, Adam, and means that 
definite thing that is not the natural body, 
but belongs to the natural or first body; 
now whatever that definite thing is, that 
is the soul in its primary sense Now 
whenever we find out what that definite 
something is, then we will find out what 
the soul is. But before we undertake to 
find out what that is by obsersation, logi- 
cal reasoning and common sense, I want to 
make a fe»v more statements. Webster 
defines the word soul to be spiritual, im- 
mortal part of man; then he says life, in- 
tellectual principles. He puts in life and 
intellect or mind as being part of that 
spiritual or immortil part of man. But 
that does not define soul definitely or 
specifically, for we might ask what the 
spiritual or immortal part of man is; and 
I might say that it is the soul, for that is 
according to Webster's definition. That is 
a very vague definition, for we do not 
know one particle more about that definite 
something that is called the soul than we 
did before the question was asked or after 
it was answered. 



122 

We will now take his definition of what 
the spirit is. He says spirit is life, imma- 
terial, immortal part of man; soul. So 
you see the definition of the soul and the 
definition of the spirit blend together; but 
the spirit is not the soul nor the soul the 
spirit, nor he does not explain it that way 
that they both mean the same thing, but 
he shows they are related, because the 
the spirit is one part of the soul as I have 
said. I was not quite as near ready as I 
thought I was for the explanation, for I 
had forgotten some things that I wanted 
to get in so as to prepare the mind a little 
more fully before we entered into a close 
investigation or observation what that 
definite something was that was called the 
soul. Well, in th; Greek New Testament 
the word psuchety which is soul in English, 
occurs one hundred and five times in that 
book and it is never translated so as to 
mean spirit itself. The Greek word 
"pneuma, occurs about four hundred times 
in the Greek New Testament scriptures 
and it is never translated to mean soul, but 
always spirit; although the two words are 
so closely related they are never used in- 



123 

terchangeably. I suppose the reason is, 
the word spirit is specific and always ap- 
plied to a definite thing, though it is ap- 
plied to a great many different definite 
things and in that sense does not have a 
definite, specific meaning, and when ap- 
plied to one part of the soul it always 
means that definite thing that I call mo- 
tionality, that has the power of motion. 
The word soul is a generic term without it 
is when it is applied to a definite some- 
thing, defined by something else; mind is 
specific, life is specific, and spirit is specific; 
all specific terms mean just what they 
are designed to mean, and nothing else, 
when strictly applied. The great ancient 
philosophers agree with Webster's defini- 
tion of the soul. They say the soul is im- 
mortal because it is immaterial and eman- 
ated from God. Then it was an immater- 
ial and immortal substance and emanated 
from God, then of course it was a spirit sub- 
stance. Webster says the soul is the 
spiritual and immortal part of man; then he 
says life, mind, intellectual principles, puts 
them in as a part of the spiritual and im- 
mortal part of man . The ideas of those 



124 

great ancient heathen philosophers and 
Webster's definition of the soul agree ex- 
actly. But it all does not prove to any- 
body what that definite something is that 
is called the soul of man, but it helps to 
get the ideas clearer about the soul. 



Chapter VII, 
Now I want to give you the contents of 
a letter written to Wilford Hall, of New 
York, and in that letter I think I proved, 
without doubt, what the three component 
parts of that definite something was, that 
is called the soul of man, and I think 
without doubt that those three things are 
life, mind and spirit. Here is the letter: 

January 24, 1886. 
Mr. Wilford Hall: 

Dear Sir: — I have read your book with 
pleasure and find it to be a very valuable book, over- 
throwing the so-called science of evolution entirely. 
And your idea of the soul being an incorporial sub- 
stance is undoubtedly correct; and you came the 
nearest tellinij v^hat the soul is of anybody I ever 
heard try to explain. You came so near it I thought 
1 would give you mine, as I profess to be a Manolo- 
gist, and to be a Manologist I must be a Soulologist. 
I shall not argue the case at length, but drop you a 
few ideas. Man is a compound being, is made up 



125 

of six ingredients, if you will allow me the expres 
sion, has six component parts, three are material and 
three are immaterial substances, or in other words 
three are corporial substances and are physical in 
their nature, and three are incorporial substances 
and are spiritual in their nature. Physiologists say 
man is a compound being made up of three com* 
ponent parts, which are flesh, blood and bone, and as 
far as the physical man is concerned, that is correct; 
but as far as the whole man is concerned they are 
not correct; because man has three more component 
parts, and those parts, when all together, are 
called the soul. Man has soul and body or 
inner man and outer man; the outer man is flesh 
blood and bone ; the inner man is life, spirit and 
mind. I am a man about seventy-two years old and 
when a boy about seventeen years old, I heard my 
brother-in-law ask a Baptist preacher, "what the 
soul was," and [ thought it was a very ignorant 
question, for I thought everybody knew what the 
soul was, but the Baptist preacher soon relieved me 
for he said it was a hard question and said he did 
not know that he could answer it, but said a little 
girl gave about as good an answer as he could give 
and she said it was her think. She no doubt 
meant her mind, but called it her think. And I 
have heard other Baptist preachers give the same 
answer. Then 1 have heard infidels ask the same 
question, and say to the religionist, ^'You talk so 
much about your soul saving your soul, or losing 
your soul, what is your soul?" ** Well, it is 
my body." " According to your scriptures it 
can not be your body, for your scripture speaks 
ot soul and body." Another speaks up and 
says: "J will tell you what it is, it is the spirit." 
But the infidel says, " Your scripture says the word 



126 

of God is quick and powerful, sharper than any two 
edged sword, even dividing between the soul and 
spirit, so you see it can not be the spirit." Another 
religionist speaks and says: " I can tell you v^hat it 
is, it is the mind." "You say it is the mind.'* 
"Yes, sir." " Well, your scripture says, love God 
with all your mind and soul and strength; so you 
see the soul and mind are spoken of in contradic- 
tion, the same as spirit and soul. So you see it isn't 
the mind." Another says: "I can tell you what 
it is, it is the life." " You say it is life." " Yes, 
that is what it is." Well if the soul is the life, the 
life must be the soul, so when God made man He 
breathed into his nostrils the breath of lives and he 
became a living life. Will that do.^ Did you ever 
see a dead life? Then that won't do. Life of itself 
is not intelligent; souls are said to be intelligent and 
can talk, ask questions. The souls of those that 
had been beheaded for righteousness sake could talk 
and ask questions. Just life can not do that. 
Some say it is the breath; some the blood, some the 
nervous system, and some the spiritual part of man. 
Well, that is the best answer any of them have 
given it. But what is the spiritual part of man. ^ Your 
answer or mine must be correct. You say life and 
mind is the soul, but that is not all the spiritual part 
of man. You say he has a spirit too, because the 
scripture says separate between soul and spirit, and 
so it speaks of soul and mind in contradistinction; so 
if you say the spirit h not a part, you might as well 
say the mind is not a part, for it speaks of soul and 
mind separately, the same as it does of spirit and 
soul; while soul is the major part, spirit is the 
minor part; soul the greater part, mind the lesser 



127 

part. Calling two parts the name of the whole and 
one part its individual name, like saving separate 
every drop of blood from your body or take every 
bone out of your body, while either of them is one 
component part of the body. Like taking oxygen 
from the air, or takinsf hydrogen from the air, or 
taking nitrogen from the air, while either of them is 
one component part of the air, but it takes all three 
to make air. But we call two parts by the name of 
the whole for convenience, and one part some- 
thing else, but if air had but two component 
parts, oxygen and nitrogen, then it would 
not do to say, take nitrogen from the air, or oxygen 
from the air, but we should say take oxygen from 
nitrogen, or nitrogen from oxygen, for neither 
one is the air and both have their specific names. 
So if the soul has but two parts, life and mind, then 
it would not do to say with all the mind and 
soul, but should say with all the mind and life, or 
just say with all the soul which would be better; 
for according to your idea or definition, life and mind 
is all there is of the soul; or, according to my defin* 
ition, life, mind and spirit is the soul, and where it 
speaks of the word of God separating between soul 
and spirit, life and mind, are called the soul; again, 
where it said love God with all your mind and soul, 
spirit and life are called the soul; but to call the life, 
the soul or mind, the soul is calling one part the 
whole, which is too thin, too absured, for Brother Wil- 
ford to hold to when he sses the point. We can call 
the major part the whole and not violate language 
or the customary way of speaking, but we can not 
call the minor part the whole without violation of 
language. But if life is the soul or soul the life, when 



128 ^ 

God breathed into Adam's nostrils the breath of 
lives, he became a living life. Will that do instead 
of a living soul.^ If soul is the life it will have to do, 
and life is the soul ; but did you ever see a dead life.'* 
The body here was what was meant by living soul; 
it had been without a soul and because it now had a 
soul in it, it was called a living soul. But when it 
said love God with all your mind and soul, we 
might say mind and lite if life and mind are the soul, 
but vve had better leave out life and mind and just 
say soul. Then we have gotten both of them accord- 
ing to your definition ; but according to my defini- 
tion soul has three component parts, life, mind and 
spirit, and we do not have to violate language to 
make scripture harmonize. Soul is a generic term ; 
spirit is specific; mind is specific, and life is a specific 
term. Soul in scripture is often applied to every 
thing that has life and spirit, but never applied to 
any thing that only has life and no spirit. But when 
it is said three score and fifteen souls, it applied to 
the whole person ; and when it said every soul in the 
sea died, it applied to every thing that lived by 
breathing. A. Campbell says soul is often applied in 
scripture to any thing that lives by breathing. Well, 
every thing that lives by breathing has spirit and 
life; every animated body in the universe has spirit 
and life, and in one sense may be said to have a 
soul. But when the scriptures speak of soul and 
body ,then the soul means all the incorporial part of 
man,incorporial substance whichis the soul or inner 
man, which is composed of life, mind and spirit; the 
body being the corporial part of man, or outer man, 
which is composed of matter and has three com 
ponent parts, flesh, blood and bone. This makes 



129 

man have six componentj parts, the inner man ami 
outer man ; a duality, having a double organism, 
soul and body, and that is all that there is of man. 
I have written rather hastily and have not particu- 
larized as closely as I might, but a man of your 
power of preception can catch my idea. 
Yours truly, 

Jacob Cassell. 

But my whole letter does not quite 
prove what that definite something is that 
is called the soul of man Well, we think 
we have gotten it established that life, 
mind and spirit are the three component 
parts of that organism that is called soul 
or inner man. But what is life? Well, we 
have to tell that by its functions and the 
office it fills. And by the same rule we 
will tell what the spirit and mind are, and 
we can not do it in any other way, only 
by the way Lord Bacon gave and that was 
by observation. Lord Bacon says that is 
the true'^way of knowing anything. We 
may almost know any thing by proper 
evidence, but that is only a matter of faith 
or knowledge by proper evidence. But 
when we know a thing by our own obser- 
vation, then it is positive knowledge. 
When a mathematical problem is solved 
by mental observation, it is just as much a 

9 



130 

fact, and you know it just as well as if it 
had been put down in figures and you 
could see it with your physical eyes. We 
are now ready to prove what life is, its 
office, its functions and the effect it pro- 
duces. Now we have to learn that by our 
own observation and logical reasoning and 
common sense. Well, we will commence 
our observation by looking at the negative 
side of our proposition. First, we will 
look at all animate beings and our own 
selves and we will see by our own obser- 
vation when life is gone out of any of those 
bodies. The body has no power, no 
energy, no power of endurance, for if life 
is gone it will not last long until it will go 
back to its mother earth, back to matter; 
we know that by our own observation. 
Life gives power of strength, life is the 
power that vitalizes and gives vitality to 
the whole body and all that belongs to the 
body. In fact that is one of the main 
functions and offices of life, to vitalize and 
give vitality. And we can not help but 
know by our own observation that that is 
true; for we see those bodies that have no 
life, have not any of those things just 



131 

mentioned, if we will bring our minds to 
bear upon it. Life I call the vitalizes Now 
we will look at the other side at the bodies 
that have life in them and see by observa- 
tion what functions and office life fills in 
the living body. Life's functions or offices 
is to vitalize, to give vitality to the whole 
body; to give energy to give strength, force 
power, power of endurance, and in fact it 
gives power to all our corporial body and 
also it vitalizes and gives vitality to our 
spirit, motionality and mind, so they can 
fill their functions. We see and know 
this bv our own observation for we can see 
this in allanimal kingdom as well as in the 
human family. We see the life power in 
animals of the same species does not vary 
much only according to their size; their 
vitality is about same. But in different 
species the life power varies very much for 
some species have very little life in pro- 
portion to their size, and make them 
of course have very little power; not much 
vitality. Then other species have a heap 
of life in proportion to their size and make 
and of course have a heap of life, power 
and vitality. And it is the same way with 



132 

the spirit and mind, or instinct. The 
same species have almost the same spirit 
power, but not quite. I suppose it is be- 
cause some animals of the same species 
have a little more of the vitalizer and give 
more vitality to the spirit power, but the 
spirit power is not in proportion to the 
size and make; and it is almost the same 
way with mind or instinct in the same 
species. But in different species those 
powers or functions vary very much. Some 
species have a great deal of spirit sub- 
stance, the function of motion. Some have 
a heap of motion power, motionality; 
which is the function of the spirit sub- 
stance, and has a good deal of mind or 
principle; commonly called instinct, and its 
office or function is to submit to be gov- 
erned and controlled by the mind of God 
or the mind of man, for they are not a self- 
hood in anything they do. Then there is 
another thing I »vant to speak a little more 
about. Life, its office or function, as I 
have said, is to vitalize and give vitality to 
-the whole animal, and those functions are 
pretty near equal in the same species, hut 
differing very much in the diff:jrent species, 



133 

and by close observation you may know 
this to be a fact. But before we go into a 
close observation of this I want to make a 
few remarks so as to more thoroughly pre- 
pare your minds. Some think the spirit 
and life is about the same thing; some the 
spirit and mind the same; some mind and 
life the same, but they are all specific sep- 
arate things and all have their specific 
names. 

Chapter VIII. 

Lord Bacon says by natural or produced 
observation we may know things. While 
we are investigating the animal we will 
bring some produced observation to bear 
upon it. With them we find the mind or 
principle, commonly called instinct, is 
pretty near the same in all animals, though 
they vary a little. So we will investigate 
spirit and life by produced observation. 
We will commence with the rabbit. We 
say they have a heap of spirit, which pos- 
sesses the function that is called motion- 
ality, which gives the power of motion. 
Well, we are going to give an example. 



_ 134 

We will take three or four dogs and start 
up a rabbit; and away it goes almost as 
quick as lightning, with the dogs after it. 
But one of the dogs was out a hunting and it 
came in contact with him, but dodged him 
and here it came back right among the 
other three dogs and they all tried to 
catch it, but it dodged them all, and made 
Its escape You will say it had a heap of life 
power, which made it so quick motioned 
and run so fast. Well, we will see. We 
will catch the same rabbit that we were 
after, though all rabbits have about the 
same amount of life, vitality, about the 
same amount of spirit motionality; but we 
have gotten the same rabbit that had so 
much spirit motionality, which gave it the 
power of motion as we will see by obser- 
vation. But now we will kill this rabbit 
by giving it a little lick with our open hand 
on the back of the head and it is entirely 
dead in less than a half a minute. So we 
see by our own observation that rabbits do 
not have much life power, for the function 
of life is to vitalize and give vitality, 
which gives power of endurance as I will 
prove directly. Well, we have seen by 



135 

our own observation that rabbits do 
not have much vitality, not much power of 
endurance. We have seen by our own ob- 
servation that rabbits have a heap of spirit, 
for the function of the spirit is to give mo- 
tionality, power of motion;and wesaw that 
this rabbit had a great deal of motion 
power the way it ran and dodged the dogs. 
We can see by natural observation. We 
go out and notice the rabbits and we see 
that they are pretty near ahke, only vary- 
ing a little in size and that is about all. for 
we see they all have the same power 
of mind or instinct. We know all that 
by natural observation. We can see and 
know that they have but very little vitality 
or power of endurance. By shooting any 
one ol them through with the smallest bird 
shot, it is entirely dead in almost a second. 
So our observation of this one rabbit holds 
true with any one of the same kind of rab- 
bits. I have said all this to show that our 
one rabbit that we had was not an excep- 
tional one, but one of our common rabbits. 
Now we will examine the tortise. As we 
have said heretofore, the function of the 
spirit is to give motionality which is the 



136 

power of motion or motion power. We 
find one or any one of those tortise and we 
find it has not much motionality, not 
much motion power or power of motion, 
lor let it be in ever so much danger, and 
try ever so hard, they can not get along 
as fast as we can walk; though their 
make is a great hindrance to their getting 
along, it does seem like they had not 
much spirit or they would have more mo- 
tionality, more motion power and move 
faster than they do; anyhow would move 
their head and feet quicker than they do 
out and into their shell at least; but we see 
they do not do that, and come to the con- 
clusion that they have not much spirit. 
But now let us see how much life they 
have. By an experimental produced ob- 
servation, we find they have a heap of 
life, the functions of which are to vitalize, 
give vitality, power of endurance and 
tenacity. 

I have experienced with them myself, 
having gotten one of them and cut its head 
off and it crawled around so that I was 
afraid it would get away, and put a board 
fence around it so that I could watch it. 



137 

But I was gone away from home and the 
girls watched it; and on the third day it 
quit crawling around and in the evening 
the girls went to see if it had any life in it 
and cut it almost in two with an ax. The 
fourth day in the morning they found it 
had a little life in it by cutting it almost in 
two again, the other way. I came home 
late in the evening, and examined it, and 
I found it had a little life in it yet; but the 
next morning it was entirely dead. And 
it might have lived a good while longer if 
it had not been so badly abused. I have 
heard some say that they have known them 
to live from six to eight days after 
having their heads off, and others say 
they will live a great deal longer; but 
we know and may know by produced ob- 
servation that they have a great deal of 
vitality, power of endurance and tenacity. 
Then we know they have a great deal of 
that something that we call life in English. 
In Hebrew it is called in the plural 
chaiyuMy in the singular, chaya. Without 
that something that is called life in animals 
or human beings, there would be no vital- 
izer, no vigorator, no vitality, no power of 



138 

any kind. Call that something what you 
please, but that something we call life 
produces all these effects we have just been 
talking about. Well, by observation and 
logical reasoning, we can reason back from 
effect to cause; for by observation we see 
where there is a great deal of this some- 
thing that we call life; the effect or power 
is greater in proportion than where this 
something that we call life is not much; 
then the effect or power is small in propor- 
tion. So you see that something that we 
call life must be the cause; for according to 
logic there can not be an effect without a 
cause. Now we will reason the other way 
from cause to effect. I believe it is ac- 
cording to logical reasoning to say remove 
the cause and the effect ceases, so remove 
this something that we call Hfe out of the 
body and the effects all are gone; no vital- 
izer, no vitality, no vigorator, no energy, 
no power of endurance or continuance; all 
gone out of the body and the body has to 
go back to its mother earth. So by obser- 
vation you see all these things are so. By 
observation and logical reasoning you can 
not help but know that that something. 



139 

that we call life, is the cause of all of it. 
Well, we have gotten the idea clear before 
the mind what life is by showing the 
functions it fills and the effects it produces. 
We can not see life because it is a spirit 
substance, but we can see the effects and 
know it is in our bodies, and that it is a 
substance by the functions it filis and the 
effects it produces while in our bodies. As 
we have said heretofore, we cannot see 
life, but we can see its effects and by logi- 
cal reasoning know that it is a substance and 
by observation know that it is the cause of 
all that we have been speaking of. Now 
we think we have gotten it established that 
Hfe is one component part of what is called 
inner man or soul. 

We have been showing that life, spirit 
and mind are all different things and have 
their different specific names and their dif- 
ferent functions to fill. While one specie 
has a great deal of life, the vitalizer, the 
same specie, has but a very little spirit, 
motionality; then some species have very 
little life, vitality, but a great deal of spirit 
motionality. But the different species dif- 
fer in this respect very much, some species 



1 40 

having the same amount of life as 
they do ot spirit; about equal of both. All 
the different species have pretty near the 
same amount of mind or instinct, although 
they vary some, of course. But the dif- 
ferent persons in the human family vary 
more in their functionary power than do 
all the different species put together in their 
functionary powers, especially of the mind, 
but different persons vary more every way 
in life and spirit than all the different 
species put together do. But the human 
family vary more in mind, intellect, than 
they do in all the other functions. Some 
persons have a heap of mind, mentality; 
some a heap of Hfe, vitality; some a heap 
of spirit, motionality; some have a great 
deal of vitality and motionality, and not 
much mentality; some have a great deal of 
mentality and not much vitality or motion- 
ality; some have a great deal of mentality 
and motionality and not much vitality; but 
they vary very much in all the functions, 
though especially in mind; mentality. Some 
are like Diogonese, their spirit substance is 
nearly all mind, mental power, not much 
life, vital power, nor much spirit, motion 



141 

power. Then the human family vary from 
Diogonese down to the idiot that has none 
of the spirit substance that is called mind, 
mentality; although they may have a great 
deal of the spirit substance, called life, 
vitality, and they may have a great deal 
of the spirit substance called spirit, mo- 
tionality, the motion power or the power 
of motion; they may not have very much 
of but one and they may have a good deal 
of both. They are always sure to have 
life, vitality and spirit motionality, the 
motion power, these two functions by 
which they live, although they are idiots 
and have no mind, no mental power. Some 
persons are like the prize racers, have more 
of the spirit motionality than any thing else; 
and some are like the prize fighters, have 
more life, vitality than they do any thing 
else. Some are like Alexander the Great, 
who must have had a heap of life power, 
spirit power and mind power or he could 
not have accomplished all that he did in 
conquering the world. The incorporial 
spirit substance being about equal in all 
the functions of his spirit or spiritual body 
and it being quickened together with his 



142 

natural body, corporial body, or common- 
ly called physical body, is what made him 
such a great man. But there is another 
great man I want to mention and he was 
so great that Alexander said if he was not 
Alexander he would be that man and that 
man was Diogonese. One of the functions of 
his spirit body or spiritual body, and that 
function is called mind, mentality; the 
mental power was very great, entirely su- 
perior to the other two functions; the 
function of life, vitality, being small and 
the function of spirit, motionality, the 
motion power being still smaller as a little 
history of a circumstance that occurred be- 
tween these two great men will show. 
Alexander while conquering the world had 
taken a great deal of property, which, 
after returning home to his own country, 
he concluded to divide among the lords 
and great men of his own country and is- 
sued a proclamation to that effect. Alex- 
ander looked for and expected Diogonese 
to come and get a part of the spoils, but 
Diogonese did not go and it rather worried 
Alexander, knowing, as he did, that Di- 
ogonese was one of the most talented men 



143 

of the government. So he concluded that 
he would go out and see Diogonese and 
find why he did not come to receive a share 
of the goods with the rest. So Alexander 
took an escort of his officers and great men 
and went out to see Diogonese and found 
him sitting in the sunshine, and they ap- 
proached him and saluted him, and Alex- 
ander said to him: ** Mr. Diononese what 
will you have me do for you?" ''I will 
have you to stand a little out of my sun- 
shine, if you please." Then Alexander 
says: '* Well, sir, but how would you wish 
to be treated? " Diogonese answered, 
'' I wish to be treated as a man, sir." So 
you see that Diogonese had no great 
amount of life, vitality, and but very little 
spirit motionality. But Alexander when 
returning home with his escort said to 
them: *' If I was not Alexander I would 
be Diogonese." You see what a great 
man Alexander thought Diogonese to be, 
thuogh^ he was next to himself in great- 
ness. There can be no doubt but what 
Diogonese had more mind mentality than 
Alexander the Great had, though he was 
lacking so much in both the other functions 



144 

that it takes to make the inner man or sonl; 
yet he was a great man. 

Here I want to make a remark that I 
should have made before this. That in 
speaking of produced observation I should 
have stated that all produced observation 
is brought about by experimenting and 
and might sometimes be called experi- 
mental observation because it is produced 
by experimenting. Now I want to make 
another statement Whenever we find 
an effect or effects we know there is some- 
thing that caused that effect somewhere, 
and we know according to logical reason- 
ing there cannot be an effect without a 
cause. And whenever we find an effect or 
effects we want to know the cause and rea- 
son back from the effect to that something 
that we suppose to be the cause and by 
experimenting we remove that something 
out of its body or place and the effect 
ceases to be, and we experiment several 
times on different bodies and whenever we 
find that this something that we supposed 
to be the cause is removed, the effect is 
not there, not where there is no cause to 
make the effect; but whenever we see an 



145 

effect we know there is a cause there that 
makes that effect for we know there could 
not be such a thing as an effect without a 
cause; it would be contrary to sound logic. 
We may not be able to see the cause, but 
if we ste an effect we know that there is 
a cause for it somewhere, but we may not 
know the name of that cause, and while 
writing here can raise my head and look 
out of the window and see effects among 
the evergreens; I see leaves, limbs and tops 
all in motion, sometimes very quick and 
powerful, sometimes very slow and mild, 
and this is what we call natural observa- 
tion, but we cannot see the cause by 
natural observation, but we might by ex- 
perimental observation; yet we can see the 
effects by natural observation and know 
there is a cause, and may know the name of 
that cause, which in English is wind, but we 
cannot see it with our natural eyes, but we 
know what is meant by the word wind; it 
is the pressure of air and can not be seen 
with our natural eyes; although the wind is 
a material substance, we can not see it with 
our natural eyes, but can see its effects 

and they are in their nature physical and 
to 



146 

material substances. I may look out of 
the window again and see the evergreens 
as still as death, but I now step out into 
the atmosphere and there is no pressure of 
air perceivable. So the cause of the mo- 
tions among the evergreens had ceased and 
the effects had ceased, 

I now want to define the three great dif- 
ferent substances, that are entirely different 
in their nature and are separate and specific 
and have their separate specific names. 
One is a spirit substance and has intelli- 
gence connected with it, and always acts 
intelligently without it is through some 
derangement of the vehicle it operates in, 
and then it was not the fault of the spirit 
substance, but the fault of the vehicle or 
substance it operated in. Spirit substance 
was not made or created, but is immortal, 
eternal. Webster says spirit is immater- 
ial, immortal part of mam; immaterial is 
something that is not matter. Pythogarus 
speaks of something being immortal, be- 
cause it is immaterial. Plato speaks of 
something being immortal because it was 
immaterial and emanated from God. Then 
we see that Webster and those grea 



147 

ancient philosophers agree that there is an 
immaterial something that is not matter, 
is immortal, eternal. And Socrates and 
Plato both agree that that immaterial 
eternal something emanated from God. 
But the atheists say there is no God for it 
to emanate from. Well, for their accom- 
modation, I will say it emanated from its 
fountain head, where all immaterial spirit 
substance emanates from; the fountain head 
of all immaterial spirit substance. But 
you may say Webster's definition and all 
that the ancient philosophers say about it 
and your own assertion does not prove it 
to be true. I grant it does not and I only 
bring them, forward as circumstantial evi- 
dence and as helps to prepare the mind for 
the more positive proofs, when it comes. 
And I want you to remember these helps 
until I get ready to bring more positive 
proofs, for I shall have to lay over the 
proofs for a while until I explain more 
about the other two substances. 

I have been speaking of the immaterial, 
incorporial spirit substance and I will ex- 
plain more about it again when I get ready 
for it; but now I want to speak of the imma- 



^ 148 

terial, incorporial, etherial substance, 
called etherial darkness. Mr. Bancroft 
says it did not take quite one-third part of 
that incorporial etherial substance to make 
the solar system. I suppose he can give 
some idea of the greatness it had by the 
enormity of its appearance with the largest 
telescopes and draw a data from the time 
it takes one of the comets to make one 
revolution around the sun; it takes a little 
over five hundred years; so to tell how 
long it is in the solar system and the distance 
it travels while in it, and then how long it 
is in the unknown region, he might draw 
some idea of the extent of the distance; 
but I think it is rather guess work and 
vague, though it would possibly give some 
idea. But there can be no doubt that there 
is a great bulk of that immaterial, etherial, 
corporial substance laying there yet undis- 
turbed, for it can be seen with our large 
sized telescopes, and has been seen ever 
since our large telescopes have been in- 
vented. Well, this etherial, immaterial, 
incorporial substance is an etherial sub- 
stance that had no beginning, as far as u e 
can get any idea of it; and it is motionless 



149 

and has no law; has no life, mind or spirit 
and has no attraction, no gravitation, no 
adhesiveness, no repulsion; and as I have 
said no law, for it needed none of these 
things, being an inertia; perfectly motion- 
less. But that substance God can and has 
made use of some of it, enough to make 
the solar system and all things pertaining 
thereto. The spirit of God. the spirit 
substance moved upon this etherial sub- 
stance and condensed as it went and ma- 
terialized and corporialized and made mat- 
ter of it. Matter is a corporial substance; 
so we have a corporial substance and an 
etherial incorporial substance and a spirit 
incorporial substance; that '. xorporial sub- 
stance is a perfect inertia of itself. And 
God took part of this corporial substance 
called matter which_was inertia and sys- 
temized and systemized, and gave it laws; 
the laws of gravitation, attraction, adhe- 
siveness and repulsion, and made the solar 
system of it; and the spirit motionality, the 
motion power set it in motion and it has 
been in motion ever since. Another part of 
that corporial substance called matter, an 
inertia, all animate beings were made out of 



150 

that corporial substance. And when that 
body has nothing connected with it, only 
consists of that corporial substance, we call 
it dead for it is nothing but a lump of mat- 
ter, inertia; can not move itself or stop 
itself when it is moved; it is motionless. 
We have reiterated and recapitulated 
several times, but it seemed necessary that 
we should for several reasons. One is, a 
great many of the human family have not 
given much thought to the subject, and 
that little that they have given has 
not run parallel with my investi- 
gations, and I am bringing up a 
good ma-ny new ideas, new thoughts, and 
it makes it necessary to keep the subject 
and ideas pretty close together for my ben- 
efit as well as the benefit of the readers. 
As the old saying is, ** Stick pretty close 
to the text,'* then neither of us will be so 
apt to get lost. And then another reason 
is, it is a deep and lengthy subject for invest- 
igation and naturally there will be a good 
many new ideas arise, and the ideas and 
the subject must not conflict, but harmon- 
ize, or it is all bosh. And that is what 
makes it so necessary to recapitulate and 



151 

reiterate so often; to keep the subject and 
the ideas in unison and clear before the 
minds of myself and readers, so we may 
fully understand the subject. Now I want 
to explain a little more about those three 
great substances, for they are the ground 
work of all my work on Manology and 
Soulology. The spirit substance is an in- 
corporial substance and is an intelligent 
substance and always acts intelligently 
without it is when the body or vehicle it 
operates in is out of order or so deranged 
so it can not. The space where the spirit 
substance dwells is called heaven, and God 
and all his attributes are spirit substances 
and the spirit substance fills that place 
where God dwells; in fact it is the fountain 
head of all spirit substance. God is a 
spirit substance and seeketh such to wor- 
ship Him that worship in spirit 
and in truth. Well, I think I 
have gotten it clear before the 
mxind that there are three great substances, 
all of which are different from each other 
entirely. One is a spirit snbstance, the 
second etherial substance, which fs an in- 
corporial substance and an inertia, has no 



1 52 

motionality, no vitalizer, no vitality, no 
attraction, no gravitation, no repulsion, 
no law of any kind, and needs none, though 
it has been in existence eternally, as far 
as we know, and it is most reasonable to 
suppose it has for all things that were 
created and made were created and made 
out of that etherial substance. Mr. Ban- 
croft, one of the greatest philosophers and 
astronomers that we have any account of, 
says the solar system and all things per- 
taining thereto is made out of this etherial 
substance, this etherial darkness. And 
all matter corporial substances is made out 
of that etherial incorporial substance; and 
both substances, etherial and corporial, are 
in a state of inertia, only the part of the 
corporial substance that has been system- 
ized and systematizec? and laws given it, 
the laws of gravitation, attraction, repul- 
sion and adhesiveness, and was put into 
motion by God's spirit motionality, and it 
has been in motion even since. 



Chapter IX. 
And out of another part ot that corpar- 
ial substance that was still an inertia, God 



158 

made the bodies of all inanimate beings 
and our own bodies; and when the body 
has nothing connected with it, consisting 
only of that corporial substance, our body 
is an inertia; can not move itself nor stop 
itself when it is moved and may be called 
a natural body, because they have nothing 
supernatural about them. Paul says they 
are sown, (buried) a natural body — First 
Corinthians, 15th chapter, 44th verse. 

So we see that the natural body is just 
like a dead body, has no spirit substance 
of any kind, no vitalizer, no vitality, no 
mentalizer, no mentality, no power of 
motion; so we see it has no spirit sub- 
stance, for all those are spirit substances. 
These spirit substances go by different 
names and have their different functions, 
but all are spirit substance, life, mind and 
spirit, all are spirit substances. Lite, mind 
and spirit are the most common when ap- 
plied to the human family; instinct in the 
place of mind when applied to brutes. I 
use the word mentality instead of the word 
mind because it is the function of the mind 
and has its definite meaning. I use the 
word vitalizer instead of the word life, for 



154 

it is the function of life, that is what vital- 
izes and gives vital power and has its defin- 
ite nieaning. I use the word motionality 
instead of the word spirit, for motionality 
is the function of the spirit substance that 
has the power of motion. Motionality is 
a word of my own make, to use instead of 
the word spirit, for it is the function or 
power of the spirit and should be used 
sometimes for the word spirit, for the word 
motionality is a specific term when applied 
to motion, while the word spirit is a generic 
term, and is applied to a good many differ- 
ent things, without it is when it is applied to 
motion power, and we should have another 
word to make use of, especially when we 
want to speak of the functions of the spirit 
body or spirit substance of any kind. 
Mind, mentality is a spirit substance; Hfe, 
th^ vitalizer, is a spirit substance; spirit 
motionality, the function of the spirit, is a 
spirit substance, and so is God and all 
heavenly things. The spirit of life, the 
spirit of truth — First Corinthians, 2d chap- 
ter, nth verse. '* What man knoweth of 
the things of a man, but the spirit (mind) 
of man that is in him.'' Here the word 



155 

spirit is made use of instead of the word 
mind, for mind is a spirit substance. 
**Even so things of God knoweth no man, 
but the spirit of God,'* (the mind of God). 
So you see the mind was called spirit. 
Same chapter and I2th verse: ''Now we 
have received not the spirit of the world.'* 
Here the word spirit is made use of in- 
stead of things of the world. ''But the 
spirit which is of God." The word spirit 
used instead of the word things, but things 
is the word meant instead of the spirit, for 
now the apostle changes it and calls it 
things instead of the word spirit, and says: 
"That we might know the things that are 
freely given to us of God; which things 
also we speak. '' It would not do well to say 
which spirit we also speak. ** Not in words 
which man's wisdom teaches.'' The same 
chapter and i6th verse: "For who hath 
known the Lord that He may instruct him, 
but we have the mind of Christ." We 
see from this chapter that the word spirit 
is a generic term, used in a very general 
way, even in scripture; though sometimes 
it may be in fault of the translators and 
and sometimes in fault of our conception 



156 

of what the apostles mean. In this same 
chapter the word spirit is used to mean 
different things; sometimes teaching, some- 
times things, sometimes knowledge or wis- 
dom or knowing, and sometimes mind. 
VVell, mind is a spirit substance, but it is 
made use of in scripture when it don't 
mean a spirit substance, and the word 
spirit is made use of by the world a good 
deal when it does not mean a spirit sub- 
stance; but sometimes means principle, 
sometimes means the main idea and some- 
times the main substance of a subject or 
the general tenor of a subject, sometimes 
animation and ecstacy, sometimes a spirit- 
ed debate, earnest debate, interesting ex- 
citement that causes a heap of animation; 
we are apt to say there was a great deal of 
spirit about it; that is according to the 
principle or spirit of the institution; when 
there are a good many things in a con- 
stitution that are not clearly stated and we 
wanted to explain them to a person or per- 
sons, we say that is according to the spirit of 
the constitution; and we use the word spirit 
in a great many such places, which do not 
apply to the spirit substance, nor to the 



157 

spirit which has the function power of mo- 
tion, motionality, which is the function of 
the spirit; for there could not have been 
such a thing as motion if it had not have 
been for the spirit substance that had the 
power of motion, motionality, and God 
with that moved upon the face of the deep, 
upon etherial substance that filled all space 
where God was not and the spirit sub- 
stance filled that space where God is and 
according to all we have learned, or can 
learn, there were but two great spaces, 
the spirit substance filled one of them com - 
pletely; etherial substance fills the other 
space completely. There was no spice 
but what was filled; so there was no vacuum, 
no room for motion. Then the spirit sub- 
stance that was intelligent, motionality, 
which is the function of the spirit sub- 
stance, moved upon the etherial substance 
and condensed as it moved and caused dis- 
placement of substance, and caused a 
vacuum which gave room for motion and 
room for the solar system to be placed in 
and out of this condenced substance, the 
solir system was made. A law of mo- 
tion was given to it and th^t motion is 



158 

governed by positive law and it cannot 
make a single motion only as it was made 
to make; if it could the solar system would 
soon be a chaos, for the heavenly bodies 
would .soon be all jumbled together in a 
mixed mass. 

There is another process of motion 
caused by this condensation of substance, 
which caused a vacuum in space and gave 
a chance and cause for change of substance. 
And when a change is made a motion is 
made. Motion is not a substance, it is 
only the act of a substance; an act is not a 
substance, it is only the motion of a sub- 
stance. Thought it is not a substance, it 
is only an expression ot the mind, the 
mental power which is a spirit substance 
The motions that are made by substance 
to fill the vacuum or space, although they 
are governed by law, by cause and effect, 
they are not governed so exactly and ac- 
curately as the motions are that govern 
the heavenly bodies, the solar system. 
The motion that is governed by positive 
law is carried on by a different process en- 
tirely from that which was or is governed 
by mind, mental power, mentality, and 



]^9 

that process of motion is made and only 
made by all animate things and is made 
intelligently without it is when the body, 
the vehicle, or place, where the mind or 
instinct operates is out of order so the 
mind or instinct cannot perform their 
duties. The first motion we have any ac- 
count of was made by an intelligent spirit 
substance which moved upon the face of 
the deep. The next motion we have any 
account of, that could be called motion, 
was when the prophets and holy men of 
old spake as they were moved upon by the 
spirit. So we can not help but see from 
all that has been said on the subject of mo- 
tion that it was the intelligent spirit sub- 
stance that condensed the etherial sub- 
stance and made a vacuum which gave 
room for motion and made the first mo- 
tion that was made, and that motion being 
the first start of all motion that is gov- 
erned by law, cause and effect; one motion 
being the cause of another and so on; mo- 
tion being kept up by a process of mo- 
tion. That is the motion that is governed b)' 
law. The other process of motion aie made 
and governed at will by an intelligent spirit 



vm 

substance, motionality, the motion power 
and by the function of the mind mental- 
ity, the mental power, and are aided by the 
function of life, the vitalizer, the function 
that vitalizes and gives vitality to both the 
other functions — motionality and mental- 
ity. So the corporial body, commonly 
called physical body, which is an organic 
structure and is composed of three com- 
ponent parts which are composed of flesh, 
blood and bone. Material substance is one 
organism of man, when speaking of man, 
and is called the outer man or the first 
man and is of the earth earthy. Then 
there is another organic structure that be- 
longs to man that has three component 
parts, namely: spirit, mind and life; com- 
posed of spirit substance and is an organ] 
ism called the inner man or soul, or sec- 
ond man, or the Lord from heaven, and is 
heavenly, and is a spiritual body, because 
it is composed of a spirit substance. The 
fountain head of all spirit substance is in 
heaven, and this spirituil body was or- 
ganized there, for it is called the Lord from 
heaven, and was organized out of the spirit 
substance and has three component parts 



161 

and has three functions, three offices to 
fill; and those functions are commonly 
called life, mind and spirit, but may be 
more properly called mentality, motion- 
ality and vitality, or vitalizer. And when 
a part of those three functionaries were or- 
ganized together the organisms were called 
by different names, called spiritual body, 
called second man, called the Lord from 
heaven, called the inner man, and most 
commonly called soul. The other was 
composed of a corporial substance which 
was matter and was called a natural body, 
called first man, Adam, and was of the 
earth earthy. Now these two structures 
just spoken of when quickened together is 
called a human being, soul and body. 

Right here I want to digress a little and 
speak of the brute creation, for they have 
a double organism as well as the human 
family, and their organic structure is com- 
posed of about the same thing as the hu- 
man organic structure was. One organic 
structure was a corporial substance, noth- 
ing but matter, and was composed of three 
component parts which are flesh, blood and 

bone; but of a different kind of flesh and a 
11 



162 

different kind of bone from a human being, 
but the same kind of blood, almost exactly 
and all made of a material corporial sub- 
stance and was an inertia and had no mo- 
tionaly, no motion power, no spirit sub- 
stance, no instinct, no life, vitalizer or 
vitality; but the brute has another organic 
structure which is composed of a spirit 
substance and has three component parts 
which are called instinct or principle, spirit 
and life; and when those two organisms are 
quickened together they are called a brute. 
The difference between the human family 
and the brute creation is very great; 
the human family being entirely the great- 
est almost every way. The brute is made 
to do just as it does do and cannot do any 
other way than it was made to do; it was 
made to be taught by man to a certain ex- 
extent, and when taught to be ruled by 
man and circumstances and may be said to 
be a creature of circumstances, for they are 
ruled by instinct, which is simply just by 
the mind of God, under certain cir- 
cumstances. I said man was superior 
to the brute in almost every thing, 
and so he is, only in this, and in 



163 

this the brute is superior; because the 
brute is governed by a principle called in- 
stinct, which is governed by the mind of 
God, which is infinite. And man's mind 
is infinite. 

Well, we will now begin to examine the 
brute with its instinct under certain cir- 
cumstances. We shall call all animate 
things brutes without making any excep- 
tions, but man. We will commence with 
a chicken, before it is hatched. How did 
it know how to get out of the circumstances 
in which it was placed, in a particular sit- 
uation, in an tgg shell; and how did it 
know or learn how to get out of this shell. 
Well, we shall let Haecael, the great 
learned infidel scientist, answer. He says 
it learned it by habit. How did the first 
chichen learn it by habit? How did it 
learn the habit of pecking against the 
shell with its beak? How did it habitually 
do it so as to learn the habit? How could 
it get into the shell and have it closed over 
it again and again, to habitually peck its 
way out, so as to learn the habit of doing 
it so? We shall let Prof. Haecael, the great 
learned infidel scientist, tell, if he can. How 



164 

does the chicken, when only a day or so 
old, learn to pick up insects that are good 
for food; such as house flies and other small 
insects adapted for its food and shun the 
poisonous insects the bee and other such 
insects that would sting and hurt them? 
How do they know how to make the dis- 
tinction? Ah, they learned by habit. 
How did they get into the habit of picking 
up anything before they had ever picKcd 
up any thing? And they know how to 
make the distinction the very first time 
they ever pick up. and I ask how do they 
do it? While a child is just as apt to take 
hold, if they have the chance to do it, of a 
rattlesnake, especially if it was a yellow 
one and had just shed and shone nicely, it 
would be just as apt to take hold of it as 
it would 'a glossy piece of ribbon; and 
would be just as apt, if it had the chance, 
to take hold of a bumble-bee or a hornet 
as it would a humming bird or any other 
harmless thing. 

It made no difiference because it did not 
know enough to know any difTerence, so 
as to know one would hurt it and the other 
would not. But the little chicken was gov- 



165 

erned by something called instinct and in- 
stinct is the mind of God. Now we will 
look a little at what the bee does. It goes 
into the forest and gathers wax from the 
different things and gels it on its legs until 
it is almost loaded down with it, and goes 
from the different blossoms and sucks the 
honey out of them until it is filled with it; 
they do all this \\hile young. The first 
time they go from the hive and may 
be go miles, to accomplish it, then they 
rise and after flying around a little, strike a 
straight line, called a bee line, and return 
to their hive, and there deposit their wax 
they have brought in, in it; building their 
comb and making their cells to deposit it 
in, and also to raise their young bees in. 
And the cells are all made exactly the 
same size, and made just large enough to 
hold a full grown young bee; but they are 
at birth a little larger than they are after- 
wards. So the older ones can go in and out 
of these cells with ease. They make and 
shape and place together these cells and 
comb so as to hold the most honey in the 
smallest space possible. The bee scientists 
say,the most ingenious scientific artists say it 



^___ 166 __„ 

can not be made to hold as much in the same 
space in any other way, only as the bee 
makes it. We ask what makes the bee so 
ingenious to do all this? We used to say 
by instinct, but the evolutionists say by 
habit. But I ask again, *'How did the 
first bee get into the habit of doing it just 
that way, so as to learn to do it by habit? ** 
Oh, by habitually doing it that same way. 
But how did they do it at first so as to get 
into the habit of doing it habitually? Well, 
we shall let the evolutionists tell and we 
will see about it after a little. 

We will speak a little of what cattle will 
do under z^ rtain circumstances. For in- 
stance, I bought some young cattle over 
forty miles from home, bought them in the 
fall and brought them home a very round- 
a-bout way, across several big creeks and 
ferried them across a river, the Wabash 
river, and brought them a distance of forty 
or fifty miles. And I kept them up until 
the next summer, then I turned them out 
on the commons and would occasionlly 
look after them until fall, and they seemed 
to be satisfied, and I became careless and 
the first thing I knew they were gone. I 



167 

hunted for them a great deal and found 
they had crossed Big Pine, about seven 
miles from where they had started, on the 
right direction from where I had brought 
them; but that was the last trace I could find 
of them, though I hunted them a great 
deal, crossing the river, and searching, but 
could not hear anything about them, until 
my brother-in-law, that lived where I 
bought them from, wrote me that he 
thought my cattle had gotten back there; 
thought he knew them, and I went there 
and found they were mine. Had gone 
nearly fifty miles and got back there the 
same fall that they started. So you see 
what instinct or principle did for them, 
with the mind of God to direct, and you 
see it could not have been habit as the ev- 
olutionists say, for it was the first time they 
had ever done it. 

Now we will speak of the hog. I got a 
sucking pig some three miles from home, 
brought it home, covered up in a basket 
and put it in a pen, but it soon got out; in 
an hour or so it was back to where I got it. 
My brother-in-law got a young sucking pig 
seven miles from hom6 and carried it in a 



168 

sack so it could not see and put it in a pen 
at night, and next morning the man went 
out early and it was back sucking the sow 
with the rest of the pigs; and that was the 
first time it was ever taken from home,a[nd 
if it did that from habit I will have to con- 
fess that I do not understand the definition 
of the word habit. 

I will mention one more case showing 
what the pig or hog will do. Put one of 
them in the ocean a hundred miles or more 
from land and they will swim around a lit- 
tle and then strike a straight line for the 
nearest point to land. Sailors used to take 
them on board with them for that purpose 
in case of getting lost and find a way to 
the nearest land; and when they put the 
hog out they always had a rope tied to him 
so as to take him in again, and keep him 
on board for that purpose, for by him they 
were always sure to get a straight course 
to the nearest point of land. But what 
made the hog so certain in going straight 
to the nearest land. Oh, by habit. Oh, 
no. Mr. Haecael says it was nothing in 
the world but the complicated motion of 
the cerebral molecules placed together in 



169 

most varied (orm, in the hog or bee or 
chicken or cow that give them such great 
knowledge of things. But we would ask 
Prof. Haecacl what caused that compli- 
cated motion of the cerebral molecules, and 
what caused them to be placed together in 
the most varied form. And what caused that 
complicated motion to give to the hog, the 
chicken and the bee such great mental 
power, so as to know how to do all these 
things that they do? But Mr. Haecael gets 
all of these effects in the brute and in man 
to be in them and exist and act in them 
withoutany cause whatever. Well, Haecael 
must be a wonderfully great man, he must 
be greater than the Almighty himself, for 
he can make thousands and tens ol thou- 
sands of 'effects to come into existence 
without any cause whatever, and these 
effects to come into existence out of noth- 
ing, absolutely nothing. So he must 
be greater than God, lor God could not do 
that, but Mr. Haecael is a very great man 
and can fix a way for all that without any 
cause whatever. He is the author of the 
History of Creation. We used to think 
God was the author of that, but Mr. 



170 

Haecael has superceded Him, and he has 
become the greatest being of the two. He 
is not Lord God the pope, but Lord God 
the scientist, for he is the president of the 
greatest university in Germany, which is 
called Jena, and is professor of natural 
science and throws our other scientists in 
the shade, our greatest scientists, our lo- 
gicians, for they say it is contrary to logic 
for there to be such a thing as an effect 
without a cause. But Mr. Haecael the 
Lord God, the scientist, can put all our 
great logicians that reason from cause to 
effect, all to shame, for saying that there 
can not be such a thing as an effect without 
a cause; for he can show all the greatest ef- 
fect in the universe without any cause what- 
ever. But we want now to speak of the 
great difference between the brute and the 
human family. I shall now speak of the 
brute first. The brute has a double or- 
ganic structure as well as man and has a 
double organism, and each organism is 
made out of two different things, one a 
material substance and the other a spirit 
substance, the same as man. And each 
organism consists of three component parts; 



171 

one of the organisms is composed entirely 
of a material substance, which is matter, 
and has three component parts, viz: flesh, 
blood and bone. I speak in a general way 
applying it to the most of brutes, though 
of course there are some exceptions, whose 
organisms are made different from man's or- 
Sfanism, although it is made of the same ma- 
terial substance; and the other one is com- 
posed of a different substance altogether. 
It is composed of a spirit substance and 
has three component parts, which are life, 
spirit and principle, commonly called in- 
stinct. The function of life is the vitalizer 
that which gives vitality; the function of 
the spirit is motionality, for it gives the 
power of motion; the function of the prin- 
ciple or instinct, for the want of a better 
word, I call it submissiveness, for it is the 
function of that principle to have the brute 
submit and yield and do whatever it was 
made to do. And it was made to be 
taught by man to a certain extent and then 
when taught to be ruled and governed by 
man and circumstances, when man has the 
control of the circumstances which they 
have to do with, for the brute was made for 



172 

man's use; but when he has not the control 
of the circumstances that the brute is placed 
in, then the brute is guided and governed by 
the mind of God. The brute has life, the 
vitalizer; that which gives vitality, and 
some thing called spirit, the function of 
which is motionality, that which gives the 
power of motion. But the brute has no 
mind, no mentality, no mental power of 
its own, and that is one among the many 
great differences between the human family 
and the brute. But the brute has some- 
thing that man has not, and that some- 
thing is generally called instinct; but I call 
it principle and the function of that prin- 
ciple I call submissiveness; because it sub- 
mits to be guided, ruled, and by other 
powers, other minds, not its own. So the 
brute you see has no selfhood and was not 
made for itself, but was made for the use 
of man. And at death the brute loses its 
identity, the part that was composed of a 
corporial substance goes back into matter 
and there remains or goes into something 
else; and the part that was composed of 
spirit substance goes back into the foun. 
tain head of spirit substance and entirely 



^ 173 

loses its identity forever. Like a drop of 
water that goes back into the fountain head 
of water and comingles with the rest and 
loses its identity entirely. But man is dif- 
ferent altogether from the brute, for man 
was made a selfhood and may be called an 
ego, a selfhood, an I am. You might ask 
me what I mean by an ego, a selfhood and 
an I am, and I would say the best way that 
I can explain it is to say God is an ego, a 
self'hood, an I am; and all the difierenceis 
He is the great I am and is infinite; man 
is the small I am and is finate I am aware 
that there is a great many ideas of what man 
is and the power he has to do or not to do. 
There are a good many think that man is a 
creature of fate and was fated to do just 
as he does do; or in other words he does 
just as God made him to do and cannot do 
any other way than he does. 

But if you will let me put in a word here 
I will say if God made them to do any cer- 
tain way they do just the way they were 
made not to do. And some say that God has 
foreordained, predestinated that man shall 
do just what he does do and say that God 
has foreordained and predestinated those 



174 ._ 

that do bad to eternal damnation, eternal 
misery for doing what they were made to 
do; those that do good, to eternal happiness, 
for doing just what they cannot help but 
do. Others hold they all will be made 
holy and happy for they all do just what 
God made them to do. But let me ask a 
question or two. If they do just as they 
were made to do why does He not make 
them holy and happy now; what is he 
waiting for? For we should like to be made 
holy and happy and see no use in waiting so 
long. But some say He is a free agent; 
others say a free moral agent, but I say 
He is not an agent at all, without He has 
accepted some agency from some person, 
for the true meaning of the word agency 
is doing business for somebody el-e; others 
say He is a free moral being, but I say if 
you put moral to it at all, He is a free im- 
moral being, although 1 drop the word 
moral and say He is a free being, to do 
just as He pleases as far as His physical 
ability and mental power will carry Him, 
and then submit to the consequences, 
good or bad. 



175 

Chapter X. 

Now before I go any farther I want to 
go back to Haecael and his monera from 
which he gets the start of all animate be- 
ings. The monera is the simplest, he de- 
clared of all known organisms, as well as 
the simplest of all imaginable organisms, 
being a mere lump of pure album without 
organs or heterogeneous parts. This tiny 
pelagio animal, not as big as a flea, 
which inhabits the bottom of the ocean, 
its entire body when completely developed 
consists of nothing but a semi-fluid album- 
inous lump, and he says they are organ- 
isms of the utmost importance for the first 
origin of life Then he says life and mind is 
nothing but the complicated motion of the 
molecules of the brain and nerves, placed 
together in a most varied manner, and then 
distinctly tells us that this living animal, 
the monera, has neither organs or parts, 
neither brain or nerves; yet the brain and 
nerves of this little thing, the monera, has 
to be placed together in the most varied 
manner so as to produce complicated mo- 
tion of the molecules so as to produce life 



ne 

and mind. So there would be a theory 
for the first origin of life and mind, that it 
would be the primeval parent of all or- 
ganisms, the first parent of all animate be- 
ings. Prof. Haecael himself says it was a 
matter of the utmost importance for the 
theory of the origin cf life. Haecael's 
**History of Creation,*' vol. I, page 187, 
Haecael says that life and mind is nothing 
but the complicated motion of the mole- 
cules of the brain and nerve, placed to- 
gether in a most varied manner. So you 
see that life and mind are only a compli- 
cated motion — Haecael's '* History of 
Creation," vol. i, page 199. You see 
what infidel scientists say about there be- 
ing no real life, no real substance, no real 
mind, no mind substance, no spirit, no 
spirit substance; so of course no soul. All 
infidel scientists, so-called, say there is no 
such a thing as a soul Humes, Voltaire, 
Gibbon, Tom Payne, Bob Ingersoll all 
agree on that. Well, if Mr. Haecael's 
position be true that there are no life or 
mind, only motion, and that motion made 
by the molecules of the brain and nerves 
placed together in a varied way, the mole- 



177 

cules being minute invisible particles and if 
nnotion was or could be a something, and 
being made by such a tiny thing that it 
would be nothing or almost nothing, but if 
the motion was made by ever such a big 
substance, the motion would be nothing ; 
for motion is not a substance, but an act, a 
change of substance; so motion is nothing. 
You can not fail to see that if Prof Hae- 
cael's theory be true, lite and mind be 
nothing but motion, and we have shown 
that motion is nothing, not a substance, 
only an act, a change of substance; so ac- 
cording to that theory mind and life are 
nothing Then there no such things as life 
and mind. Then if there is no life and 
mind the infidels are right in saying that 
man has no soul; lor if life and mind are 
not two component parts of the soul, I defy 
the ingenuity of man or devil to prove 
that man has a soul But man has a soul, 
for he has life, mind and spirit motionality, 
which are all three component parts of the 
soul; for the soul is an organic structure, 
an organism, composed of a spirit sub- 
stance and can not be seen; but their effects 
can be seen and we may know they are 

Ma 



178 

there by the functions they fill and the 
effects they produce. Where there is no 
life there is no ^'italizer, no vitality, no 
mind, no mentalizer, no mentality, no 
spirit, no motionizer, no motionaiity. You 
can see all this by your own observation 
and know by your own observation; ^hen 
a person is dead and has no life, he has 
none of these functions; all are gone, be_ 
cause they are an organic structure, an or 
ganism, and when life leaves a person, mind 
and spirit goes with it, for they are all or- 
ganized together; so when life leaves they 
all leave together, no life power, no mind 
power, no spirit power, and you know it or 
may know it by your own observation, 
that they are all gone out of the body at 
death and the body is called a corpse arid 
is nothing but a lump of matter, and you 
know it or may know it by your own ob 
servation and common sense, even without 
logical reasoning. Well, I have come over 
these things so often and in so many dif- 
ferent ways that if you are compus 
mentus you can not help but understand it. 
Now I want to come over again a few of 
Webster's definitions and what philoso- 



179 

phers say. They say the soul is immortal 
because it is immaterial and eminated from 
God. Webster says immaterial is some- 
thing not consisting of matter ; then he 
says immortal, never dying; immortal- 
ity, immortal existence. Then he says, 
the soul, the spiritual and immortal part 
of man ; life, intellectual principles, a 
human being. So you see according to 
that definition of the soul, the soul has 
spirit, life and intellect or mind, the same 
thing. Soul, immortal part of man, and 
he calls it a human being. So after life, 
mind and spirit, which is the soul, goes 
out of a man or body he is never called a 
human being any more, but is called a 
corpse or dead person, because it has no 
life, mind or spirit in it, which is the soul, 
or in other words has no soul in it. Now 
we will take his definition of the word 
spirit. He says spirit is life ; immaterial, 
immortal part of man — soul. Now I want 
you to take particular notice when he is 
defining the soul or the spirit as the imma- 
terial, immortal part of m*an; he defines 
them pretty near alike, he has life in both ; 
immortal part of man in both, and spirit 



180 

in both, and soul in both ; but to the soul 
he adds the intellectual principle, which 
is simply the mind, and to the spirit he 
adds immaterial and then he adds soul to 
the meaning of the word spirit. Then the 
soul is the immaterial, immortal, spiritual 
part of man, a spirit substance and is an 
organism ; an organic structure composed 
of life, mind and spirit; according to Web- 
ster's definition of the two words, soul and 
spirit ; he does not make soul and spirit 
synonomous but shows they are closely 
connected, and so they are, for the spirit 
is one component part of the soul. Right 
here I want to make a remark. When- 
ever we want to speak of that something 
called spirit, when we want to niake use 
of it as a part of the soul, or as a part 
of the immaterial, immortal part of man, 
or when we want to make use of it 
as that something that has the function 
of motion, the motion power, motionality ; 
and we want, and there should be another 
word selected and chosen to be made use 
of instead of the word spirit, for several 
reasons. One reason is, those things just 
mentioned ate all immaterial, spirit sub- 



181 

stances, and, another reason is, spirit Is a 
generic term, without it is defined by some 
other word that is used with it, for there 
are two kinds of spirit substance. One is 
an immaterial spirit substance, God, 
angels and all heavenly things, soul, life 
and mind, and something that is called 
spirit all are immaterial spirit substance or 
substances, Webster gives breath as one 
definition of spirit and distilled liquor as 
another definition of spirit, and they are 
both material substances, and both spirit 
substances. Then there are a great many 
things given as a definition of the word 
spirit that are not substance at all. Web- 
ster gives vigor as a definition, to animate 
as a definition, to excite as a definition, 
and to kidnap as a definition of the word 
spirit — all are actions and nothing' real, 
not substance, and yet they are called 
spirit. Then there are main ideas that are 
frequently called spirit, that was the spirit 
of the subject, meaning the main ideas of 
the subject; that is the spirit in that piece, 
the main idea in the piece of writing ; that 
is the spirit of the constitution, the gen- 
eral idea, general idea contained in the con- 



182 

stitution. So you see the word spirit has 
taken the place of the word idea in a great 
many places, though an ideajs not a sub- 
stance or thing ; the word spirit has 
taken the place of the word enjoyment in 
a great many places; to get into the spirit 
of horse racing, or the spirit of playing 
ball, or the spirit of playing cards, getting 
into the spirit of any one or all of these 
things is just simply getting into the en- 
joyment of any one or all of those things, 
though enjoyment is not a substance or 
thing. So you see the word spirit is very 
generic and is applied to a great many 
things. Those are some of the reasons 
why we want a more specific definite word 
when applied to immaterial spirit sub- 
stance. 



Chapter XI. 

Well, now I will speak of motion, what 
it is and the cause of it, the process and 
in part what governs it. Motion is not a 
something, it is only an act of something; 
it is not a substance, it is only the act of 
a substance, only a move of something or 



183 

substance. Some say there are several 
kinds of motion; any move or act is mo- 
tion, but there is but one kind of motion ; 
a move or an act both mean the same 
when speaking of motion. But there are 
three phr ses of motion. So as to get the 
idea more vivid and clear before the mind 
I will have to embody the idea of the 
three phr ses of motion altogether by 
commencing at the commencement of the 
first motion that took place outside of 
heaven. When God siw fit to make the 
solar system and all things therein, He 
took a part of the spirit substance, a part 
that had the power of motion in it and 
moved upon the incorporial etherial sub- 
stance, and condensed as it moved and 
made a displacement, caused a vacuum in 
space, which gave room for change of 
substance, and that caused a change of 
substance, which caused another vacuum 
in space, another move of substance. 
This brought about a process of motion, 
but I shall not undertake to particularize 
for I am not scienced enough in that pro- 
cess of motion to do it. That process of 
motion I call '* haphazzard " motion; 



_ 184 

sometimes quick and powerful and some 
times very slow and easy — varies very 
much. But there is another process of 
motion that differs very much from that 
one. I will now speak of that process of 
motion. When God made the solar sys- 
tem He made it out of a corporial sub- 
stance that was an inertia— could not start 
itself or stop itself when started — but 
when He made it He systemized and sys- 
tematized, and gave it laws, the law of 
adhesiveness, attraction, gravitation and 
repulsion, and the spirit substance, that 
part of it that had the power of motion, 
put the solar system in motion and it has 
been in motion ever since and will be 
while time lasts. That process of motion 
does not vary a particle because it is kept 
up and governed by positive law, and it is 
impossible for it to do any other way only 
the way it does. Then there is another 
process of motion. That is made by all 
animate beings, all having a part of that 
spirit substance, that part that has the 
power of motion, motionality ; and that 
process of motion is controlled by the mind 
of man or the mind of God, the mind of 



185 

man having the control of his own spirit 
substance, that has the power ot motion 
and he governs it, but the mind of God 
governs the motion of all the rest of ani- 
mate beings by the principle He has given 
them, or instinct as some call it. So you 
sec all motion is made or started, is all 
done by the spirit substance, by that part 
that has the power of motion, motionality. 
I think I have said enough to establish the 
process of motion. I now want to ask the 
atheist a few questions and I want him to 
be honest enough to answer the questions 
so as to be satisfactory to himself, at least. 
I want the evolutionists to take notice of 
some of my questions also, as I propound 
them. I want the evolutionists and 
atheists to help each other solve the prob- 
lem if they can, but if they can not, then 
to give it up that there must be a God, an 
all- wise being. Tlie first question is, what 
makes some of the animate beings have 
so much more ingenuity than others that 
seem to be as smart every other way, even 
have more ingenuity in some things, than 
man that is smarter every other way ? I 
want to know how comes the difference. 



186 

You may say they were made so, but who 
made them so without there was a God, a 
maker. But, you may say they were 
always so, but animate beings did not 
always exist, for there was a time when 
there was no such a thing as animate 
beings. All scientists agree on that ; but 
evolutionists say they learned it by habit, 
but how did they get into the habit first. 
You might ask me what animate beings 
there are that have so much power of inge- 
nuity, and I would answer the bird and 
the bee and especially the latter. The 
bird in building its nest and the bee in 
making its comb. The most scientific, 
mechanical artists say the bee comb could 
not be made to hold as mnch honey in the 
same space in any other way than the way 
the bee makes it. And the bee when 
only a few days old will leave the hive and 
go a mile or more away to blossoms, and 
fly from blossom to blossom until they 
get what sweets they want and some way 
ingeniously gather wax on their feet, then 
fly around* a little until they get above the 
main obstructions and then strike a straight 
course for their hive ; the course they 



187 

strike is called a bee line, and that is 
about as straight as can be. When the^ 
get back to their hive they go in and go 
to work building their comb. Now the 
the question is how do they know how to 
do all of this. And another question is 
what makes them do it. You will say, I 
suppose they were made to do that way. 
Yes sir, I suppose so to. But evolution- 
ists tell us they learned that by habit, but 
they ought to tell us how they first got 
into the habit of it. We both agree they 
were made to do that way. Well, if they 
were made there must have been a maker. 
Now the question is, who was wise and 
ingenious enough to make them so wise 
and ingenious? I want you to answer if 
you can, if you can not, get Mr. Haecael 
to help you, for he is Lord God, the 
scientist, and knows all things. A ques- 
tion asked by an evolutionist: **Mr. 
Haecael, your honor, sir, if you please, I 
want to ask how it is that some of the 
small animate beings are so wise and in- 
genious, what is it that makes them so?" 
*'0, that is very easily answered, it is 
nothing in the world but the complicated 



188 

motion of the molecules of the brain and 
nerves placed together in a most varied 
manner." Another question, **What is it 
that places the molecules of the brain and 
nerves together in a most varied manner ?" 
Another question is/^ When animate beings 
have the same amount of brain and nerves, 
and the molecules of the brain and nerves 
placed together in the most varied manner, 
the question is why they do not all have 
the same amount of wisdom and inge- 
nuity." But they do not and you know it 
by your own observation. Prof Haecael 
answers by saying ''It is easier to ask 
questions than to answer them." Then 
we say yes that is true, but we thought if 
he was god of science as he professes to 
be and as his followers acknowledge him 
to be, we thought he would be able to 
answer questions that might be pro- 
pounded to him, especially on his favorite 
theory of evolution. But as he can not 
answer and is not disposed to try, and as 
my problem is now a harder one than any 
I have propounded I will propound it to 
the atheists, deists and skeptics. And 
when the problem is propounded I want 



189 

you all to be honest enough with your- 
selves to solve it if you can, and if you 
can not then be honest enough to give up 
atheism, deism and skepticism. The 
problem is this : How is it, or why is it 
that some animals have so much more 
wisdom and knowledge under certain cir- 
cumstances than man has under the same, 
circumstances; when under ordinary cir- 
cumstances the man has a hundred times 
more wisdom and knowledge than the 
brute has, yet the brute under extraordi- 
nary circumstances has a thousand times 
more wisdom and knowledge than man 
has or can have, because man is a self- 
hood and the brute is not; but why is it 
or what is it that makes the brute so much 
wiser than man under extraordinary cir- 
cumstances, without there is a God, an 
all-wise being, to give it to them just 
when they want it, is the problem that I 
want solved. But to show that I am 
right about some brutes having more wis- 
dom than man under certain circumstances, 
I will give some historical facts. Gold- 
smith in his '* History on Animated 
Nature," says before they learned the art 



_^ 190 - 

of navigation very well, sailors would take 
a hog wuth them, so that if they got lost 
they could learn the way to the nearest 
point of land possible; so when they would 
get lost they would tie a rope to a hog and 
put him out into the ocean, and after swim- 
ming round and round a little while, he 
would strike a straight course to the near- 
est point of land possible, and never fail to 
do it, although it might be hundreds of 
miles away. No human being could do 
that. You may take a pig only a few days 
old, blindfold it and take it miles away from 
its bed and unblindfold it and let it lose 
and it would soon be back to its bed, I 
know this by my own observation and I 
believe it by what truthful men say about 
it. They say they have taken them seven 
or eight miles from their bed in a sack, so 
that they could not see, and put them in a 
pen, but they got out and the next morn- 
ing were back to their bed. And you may 
know it by your own observation; either by 
natural or produced experimental observa- 
tion; you may know it for yourself and that 
was. Lord Bacon's way of knowing things. 
And if they can do that way seven or eight 



191 

miles from their bed, taken blindfolded, 
there can be no doubt but what they would 
do the same, even if they were blindfolded, 
if they were taken away hundreds of miles 
from their bed if there were no obstruc- 
tions in their way and they were physically 
able there can be no doubt but what they 
would go right back to their beds; but 
there is no human being that could do it. 
Now this shows in the most positive man- 
ner that there is something that has a great 
deal more wisdom and knowledge tharb man 
has and helps the brute to do what it does 
under extraordinary circumstances with su 
pernatural help, for the brute under or- 
dinary circumstances does not have one 
hundredth part as much wisdom as man has 
and you know it by your own observation, 
so the brute must be helped by wisdom 
and knowledge that is not its own. The 
brute is made with an instinct principle to 
be governed and taught by wisdom and 
knowledge that is not their own; when I 
say brute I mean all animate beings except 
man. So when brutes first come into the 
world they are governed and taught by wis- 
dom and knowledge that is not their own; 



192 

they are governed and taught until they get 
into the habit of doing as they do, when they 
do not need any more supernatural aid, but 
now do what they do by habit. But they 
do not do things by habit until they 
have learned the habit of doing them 
through supernatural aid. But evolution 
ists teU us they learn to do it by habit and 
that before they have learned the habit of 
doing it. Ask them what makes the tiny 
chicken, when only a day or so old, 
know how to pick up flies and other in- 
sects, adapted for its food, and shun the 
bee and ant and other insects that would 
sting or hurt them. Oh, they learn to do 
it by habit. But how did they learn the 
habit of doing it in the first place? Well, 
I confess that I do not know, says the evo- 
lutionist. Well, you might ask your God, 
Prof. Haecael, he certainly could tell you 
Yes, I suppose he could, but I do not like 
to ask him, for he does not like to be 
bothered with so many hard questions; but 
if I was to ask him, the evolutionist says 
he would just say it was nothing in the 
world but complicated motion of the mole- 
cules of the brain and nerves placed to- 



193 

gather in a most varied manner. That is 
what gives it all that wisdom and knowl- 
edge, but the evolutionists say I must con- 
fess that I never could fully understand how 
those complicated motions of the molecules 
of the brain and nerves placed together in 
a most varied manner; I never could see 
how those complicated motions could give 
so much wisdom and knowledge and inge- 
nuity as there is, and I never could see 
what made those complicated motions, nor 
what placed the molecules of the brain and 
nerves together in a most varied manner, 
and that all had to be done before there 
was any life or mind or any animate beings, 
but that all had to be done so as to pro- 
duce life, mind and animate beings. Evo- 
lutionists say it does look strange, but I 
suppose it must be so for the Lord God 
the scientists says it is so, and I believe it. 
If our God would tell things so unreason- 
able and so absurd, and I would be an 
atheist and say that there is no God; but 
our God through the prophets and holy 
men of old spake as they were moved 
upon, and told us who made us and that 
our bodies were made by God, out of the 

13 



194 

dust of the earth; and I say and you know 
that the dust of the earth is a corporial sub- 
stance and is nothing but matter, and was 
and is an inertia, has no motion power in it, 
no motionality, no Hfe, mind or motion- 
aHty spirit. But I have been over all this 
ground in my work and I shall not go over 
it again. I shall not particularize, I shall 
only bring up some of the main leading 
ideas connected with other ideas and em- 
body them so as to get the ideas more 
clear before the mind. But right here I 
shall have to make a few explanatory re- 
marks about Moses' account of creation. 
Moses wrote about two thousand and five 
hundred years after man was made, and 
may be a good while longer, for we can 
not get the time certain. 

Moses wrote as a prophet and a historian, 
and as a biographer, and it is all mixed to- 
gether; but we can tell by close obser- 
vation when he is writing as a historian, 
when he is writing as a prophet, and when 
he is writing as a biographer. He says 
in the beginning God created the heavens 
and the earth, and as a historian the earth 
was without form and void; the same as to 



195 

say the earth was not in existence yet. 
Then he says darkness covered the face of 
the deep. Here he speaks as a historian 
telling the condition of things before the 
earth existed, when it was without form or 
void, when it was not in existence, and he 
continued speaking as a historian and a 
prophet, and tells the process by which it 
was brought into existence. He says the 
spirit of God moved upon the face of the 
waters here instead of saying the face of 
deep. He says the face of the waters, 
using prophetic language in both places, 
figuratively meaning etherial substance, 
which is darkness, an etherial, incorporial 
substance; and as I have said before 
the spirit of God moved upon the 
etherial substance of that darkness and con- 
densed as it moved a part of the thicker 
part of the darkness, the etherial substance, 
and made matter and attenuated the 
thiner part and made light. And God 
says, let there be light and there was 
light, and God saw the light that it was 
good, and God divided the light from the 
darkness and called the light day and the 
darkness night. Then the name of light 



196 

is day and the darkness night without any 
regard to time. Here he speaks literally, 
using literal language and as a prophet and 
historian when he said that God said, let 
there be a firmaoient in the midst of the 
waters and let it divide the waters from the 
waters; and God made the firmament and 
divided the waters which w^ere under 
the firmament from the waters which were 
above the firmament, and he called the 
firmament heaven; here he used words that 
had a literal meaning, firmament and 
heaven having about the same meaning. 
Webster defines them as about the same, 
the firmament, the region of the air. the 
sky; heaven, the region of the air; expanse 
of the sky. But when he said let there be 
a firmament in the midst of the waters he 
speaks as a prophet and uses prophetic lan- 
guage and says, water, figuratively when he 
literally means etherial darkness. The rea- 
son I say this the region of the air, the ex- 
panse of the sky, never wis in the midst of 
literal water but was made in the midst 
of etherial darkness, as I have already ex- 
plained, that God with or by His spirit 
substance which had the power of motion 



197 - 

moved upon a part of the etherial darkness, 
upon the etherial incorporial substance, 
condensed as it moved, and caused dis- 
placement of substance, which caused a 
vacuum in space which gave room and 
cause for change of substance and caused 
a motion of substance and that motion 
caused air or wind, and that space where 
that motion is that causes air or 
wind is called heaven; the region of the 
air, the expanse of the sky. There could 
not have been such a thing as air without 
motion; the motion of substance, for it is 
the motion of substance that causes air. 
There would be no such a thing as motion 
of a substance that causes air without a 
vacuum in space which is the cause of 
change of substances which is motion; but 
there could not have been any vacuum in 
space if it had not have been for the spirit 
substance that had the power of motion. 
It moved upon the etherial substance and 
condensed as it moved and made displace- 
ment, which caused a vacuum in space 
which was the cause of change of substance 
which was motion. So you see the spirit 
substance is the cause of all motion, with- 



^ 198 

out it IS Prof. Haecael's complicated mo- 
tion of the molecules of the brain and 
nerves, placed together in a most varied 
manner; but that complicated motion I do 
not know much about or where it come 
from, and I guess Prof. Haecael does not 
know much, or if he does, he has not been 
honest enough to tell us. Now Moses 
speaks of things literally and gives their 
literal names when he says, God said let 
the waters under the heavens be gathered 
together into one place and let the dry 
land appear; and it was so. And God 
called the dry land earth, and the gather- 
ing together of waters he called seas. 
Right here I want to make a few explana- 
tory remarks. One great trouble is with 
our religious scientists and with our infidel 
scientists they fail to get the idea that 
is aimed to be conveyed, frequently, by the 
prophets or by the apostles. The prophets, 
Christ and the apostles, use words in a 
prophetic metaphorical way, using symbols, 
parables, allegories and metaphores in a 
figuratively way and with those prophetic 
and metaphorical ideas they brought in 
literal ideas and used literal words to con- 



199 

vey these ideas without making any par- 
ticular separation of the metaphorical and 
literal ideas, so it left it somewhat compli- 
cated, and our' translators not understand- 
ing it altogether have put in a word or 
words to help the meaning and thereby 
have sometimes destroyed the real mean- 
ing which makes it more complicated. 
Then our religionists do not adhere close 
enough to PauFs admonition to show 
themselves approved unto God, work- 
men that need not be ashamed rightly 
dividing the word of truth; so they have it 
in a complicated condition. The infidels 
that claim to be scientists and say that the 
bible and science conflict, would rather 
leave it complicated so as not to be under- 
stood so they can carry out their infidel 
theory. 

I want to explain a little more about 
light and darkness as it is taught in the 
scriptures God calls light day and dark- 
ness He calls night, without regard to time. 
Then we learn the name ol light is day and 
the name of darkness is night, and that 
first light by man was called cosmical light, 
but by God, day. And right here He 



200 

tells what was done in the first light on the 
first day, which was cosmical light, called 
day by God Himself, and that day had no 
definite length of time, or if it had, there 
is no man in this world knows what length 
of time it had, for there is no data from 
which they can tell and God never told us. 
The seven days all coming under the same 
head; the six days that God worked and 
the day He rested, all done under the cos- 
mical light that was called day. The rea- 
son I say that they were all numbered to- 
gether and called first day, second day, 
third day, fourth day, fifth day, sixth day 
and seventh day, all done and numbered 
under the first light that God separated 
from etherial darkness, and called light day 
without ragard to time. But there is 
another process of dividing light and dark- 
ness and this process is done by the sun, 
moon and stars; and they are to regulate 
time. And God said, let there be light in the 
firmament of the heaven to divide the day 
from the night, and let them be for signs and 
for seasons for days and for years. And 
God set them in the firmament of the 
heaven to give light upon the earth and to 



201 

rule over the day and over the night and 
to divide light from darkness. This pro- 
cess of dividing light from darkness and to 
rule over the day, and over the night, and 
this process of dividing and ruling was 
ma 'e with respect to time and was made 
to govern time. But after God separated 
light fromdaikness and called light day and 
darkness night, there was no more men- 
tion of darkness or night as being con- 
nected with day, until after the seven cos- 
mical days; cosmical light was ended, that 
included the six days that God worked and 
the day He rested. The six days that He 
v/orked He made and regulated the solar 
system and put the sun, moon and stars all 
in their places and all the planets in 
their places, and then systemized and 
systemized and put every thing in order, 
and made laws to govern the solar system. 
And after He had made everything, or a 
start for everything, on the seventh day, 
or cosmical day, He rested. The reason 
I call it cosmical day God called light day 
and man called that light that God separa- 
ted from etherial darkness cosmical light, 
and God called that light day, so we call 



202 

it cosmical day. One reason why men 
call it cosmical light is because it existed 
before sunlight; before the sun^ moon or 
stars were made to give light; but they 
were not made only to give light, but also 
were made to divide time and to regulate 
time.— In the ist chapter; I4tii verse of 
Genesis. God said, let there be light in 
the firmament of the heavens to divide the 
day from the night and let them be for 
signs and for seasons and for days and for 
years; ard 15th verse, and let them be for 
light in the firmament of the heaven to give 
light upon the earth. 

There is no mention of night or dark- 
ness after God separated light from that 
etherial darkness until the end of the seven 
days, or until the end of the seven periods. 
I call them periods because there was no 
division of time nor any thing to regulate 
time; but after God had separated light 
from darkness, and called the light day and 
darkness night, then Moses began to tell 
what was done on the first day on the first 
period of light. He says the evening and 
the morning were the first day, the first 
period, the same way the evening and the 



203 

morning of the second day were the sec- 
ond period, and the evening and the morn- 
ing of the third day, the third period. On 
the third period he begins to speak of di- 
vision of time and regulation of time, and 
says let there be light in the firmament of 
the heavens to divide the dayfrom the 
night; let them be for signs and for sea- 
sons andf or days and years. 

Here I want to make another state- 
ment. Moses spake as a historian, as 
a prophet and as a revelator; as a revelator 
he revealed to man the things that God, 
the divine revelator, revealed to him; as a 
historian he revealed to man the things 
that God did in the past before time com. 
menced; then he spake of things as a 
prophet and revealed things of the future, 
and often spake as if they were done, 
although it might not be done for a hundred 
or thousand years. Prophets often speak 
that way for the apostles says with the 
Lord a thousand years is as one day and 
one day as a thousand years; so you see 
God does not count time; past, present and 
future are all the same with Him; like it was 
when He spread out the great panorama 



204 

before John the revelator, reveah'ng past, 
present and future, all under one head. 
But it is certain there was no division of 
time as we have now until after the solar 
system was put in order, and the spirit 
substance, the part of it that has the power 
of motion, motionality, moved upon it, 
the solar system and set it in m,otion and it 
has been in motion ever since and will 
be as long as time lasts, for it is kept up by 
positive laws, and we have had the division 
of the days and nights of the signs and 
seasons, days and years ever since. So we 
have had time and the division of time ever 
since the solar system was put in motion. 
The solar system is matter and has no mo- 
tion power within itself, only as it is put 
in motion by the spirit substance that has 
the power of motion, but now that motion 
is kept up by positive laws made by God 
to govern it. But now I want to speak of 
those first seven days that existed before 
the regulation of time. Those seven cos- 
mical days that may be properly called 
periods for they have no definite length of 
time; it may be a year, or it may be a hun- 
dred years, or it may be a thousand years, 



205 

and it would look supposable to be that 
way, as one day is a thousand years with 
the Lord, but it maybe ten thousand years, 
each day or period being a thousand years 
or ten thousand years. The periods or 
days may differ in length, but I claim there 
is no man that can tell anything about the 
definite length of time, for there is no data 
by which we possibly can tell and God has 
never told us. For the want of a right 
understanding of the difference of the day 
or days, caused by cosmical light from the 
day or days caused by the sunlight, the 
religious scientists, and the infidel scientists 
none of them rightly understanding this is 
what makes them differ so much in the 
time of forming and making the world. 
Another thing that makes skeptics and in- 
fidels, they do not understand why it was 
that Adam lived about nine hiindred years 
after he ate of the forbidden fruit when 
God told him positively that the day he 
ate thereof he should surely die; and the 
religious world, the greater part of it, does 
not understand it well enough to explain 
it to them; yet some try to explain and 
some say one way and some another, and 



206 

so make it more complicated than ever; 
but to thoroughly understand it we must 
get right down to the root of the matter. 
Our translators have been a good deal to 
blame in this matter for not translating 
the Hebrew word chayini - in the plural, 
which should always be translated so. 
When God made man He breathed into 
his nostrils, iuach chayim, plural, breath 
of lives\ but our translators have translated 
it in the singular, breath of life, although I 
do not know why without it was because 
they could not conceive of Adam having 
more than one life, and thought it v ould 
not do to translate it lives; yet if they had, 
then we could have seen that Adam might 
have lost one of them and retained the 
other that might have made him live nine 
hundred years. Undoubtedly it should 
have been tr^slated in the plural, for all 
Hebrew scholars, without exception, say 
it was spoken in the plural in the Hebrew 
language and should have been translated 
that way. You may ask any of them and 
they will all tell you the same. Now I 
want to explain about those two lives a 
little more fully. That life that Adam 



207 

lost when he sinned the day he ate ot the 
forbidden fruit, that Alexander Campbell 
calls divine life, divine connection with 
God, but when Adam lost that divine con- 
nection with God he lost divine life; then 
his corporial body, commonly called physi- 
cal body, was mortal, had nothing in it 
that would immortalize and perpetuate it. 
So Adam lost that life and did not have it 
to transmit to his posterity, and as we are 
his posterity none of us have that divine 
life that Adam had and lost. So our cor- 
porial bodies are mortal and have nothing 
in them to immortalize and perpetuate 
them. But God pitied us and fixed a pro- 
cess by which we might get our corporial 
bodies that were or are mortal, immortal- 
ized and perpetuated; made so as to live 
eternally; not on this earth, but in heaven, 
not until after we die and are raised from 
the dead; but before we die we have to 
comply with certain conditions so as to get 
a germ or ernest, as the apostles call it, of 
that divine life that Adam lost. That 
germ of life is called the ernest meaning, 
a small portion ot the spirit of life. In 
Second Corinthians, ist chapter, 22d verse, 



208 

and in Ephesians, the same apostle says, 
* ' Ye were sealed with the holy spirit of 
promise which is an ernest of our inher- 
itance until the redemption of the pur- 
chased possesion." So you see we do not 
get the whole of that life until we are re- 
deemed from the grave or dead. — ist chap- 
ter, 14th verse of Ephesians. I want you 
to take notice that whenever he speaks 
of us being mortal he speaks of it as being 
our body that is mortal, that is our our 
corporial body, or as Paul calls it, our 
natural body. Romans, 6th chapter, 12th 
verse, **Let not sin reign in your mortal 
body.'* Romans, 8th chapter, nth verse, 
** But if the spirit of Him that raised up 
Jesus from the dead dwell in you He that 
raised up Christ from the dead shall also 
quicken (make ahve) your mortal bodies, 
by His spirit that dwells in you.** But we 
have to comply with certain conditions so 
as to get that spirit and when we get it we 
get a germ of that divine life that Adam 
lost, then when we get that spirit of life 
we have divine connection with God, but 
before we get that spirit of life we have to 
become sons by adoption, and if we have 



209 

faith we have power to become sons. — 
John, 1st chapter, I2th verse; Galatians, 
4th chapter, 5th verse. That we might 
receive the adoption of sons, because you 
are sons, God has sent forth the spirit ot His 
son into your hearts. 7th verse. Wherefore 
thou art no more a servant, but a son, then 
an heir of God through Christ. Then 
we gQt that divine Hfe, divine connection 
with God, by God, the Father sending 
the spirit of His son which was the 
spirit of life, divine life into our hearts. 
As the Father hath life in Himself He has 
given the Son to have life in Himself. — 
John, 5th chapter, 26th verse. And this 
is the record God has given unto us, eternal 
life and this life is in his son.^-First John, 
5 th chapter, i ith verse. He that hath the 
Son hath life; and he that hath not the Son 
hath not the life, 12th verse. Here the 
apostle must have meant divine life, ernest 
of the spirit, they had physical life or vital 
life, as it is called before they had the son. 
Here again when He said, ** Except you 
eat the flesh of the son of man and 
drink his blood, you have no life in you/' 
John, 6th chapter, 43d verse. He must 

14 



210 

have meant divine life, the ernest of the 
spirit, for He was talking to persons that 
certainly had what is commonly called 
physical life or animal life. He was using 
his flesh and blood as an allegory of spirit 
and life, and epxlained the allegory, and says 
''It is the spirit that quickeneth; *' that is 
makes alive; the flesh profiteth nothing. 
The words that I spake unto you they are 
spirit and they are life. Same as to say 
what I have been talking to you about, 
that you have to eat and drink is spirit and 
life of Christ ; or in other words, you have 
to receive the spirit and life of Christ or 
you have no life in you, no real life that 
will immortalize and perpetuate your mor- 
tal bodies. He was talking to his disci- 
ples, ior many of them quit following him 
and said, '^ It was a hard saying, who could 
bear it/' But at that time he had not 
given any of them the spirit and life or 
spirit of life, and did not until after He 
raised from the dead; but when He was 
^ alking to His disciples, John, 14th chapter, 
19th verse, He said, " Because I live you 
shall live also; " 20th verse, *' At that day 
ye shall know that I am in my Father and 



211 

you in me and I in you; '' 2ist verse, *' He 
that hath my commandments and keepeth 
them, he it is that loveth Me, 'and he that 
loveth me shall be loved of my Father and 
I wi 1 love Him and manifest myself unto 
Him; '' 22d verse, And one of them asked 
him how he would manifest himself unto 
them and not unto the world, 23d verse. 
Jesus answered and said unto him, ''If 
a man love me he will keep my words and 
my Father will love him, and we will come 
unto him and make our abode with him."- 
He certainly did not mean that they would 
do it personally, but by their spirit, as I 
will show directly. Then after He explains 
several more things in the 27th verse. He 
says, *' Peace I leave with you; my peace 
I give unto you." What that peace was 
I confess I do not know; it might have 
meant his spirit, or it might have meant 
peace of mind, or both, for He did give 
them peace of mind when He appeared 
and stood in their midst. I want to ex- 
plain this a little more fully; John. 20th 
chapter, 19th verse. The same day at even- 
ing after Mary had seen Him, the same day 
that He arose from the dead, being the first 



212^ ^_ 

day of the week, when the door was shut 
where the disciples were assembled, Jesus 
came and stood in their midst and said unto 
them, *Teacebe unto you, 20th verse; and 
when He had spoken unto them He showed 
them His hands and His side Then the dis- 
ciples were glad when they saw it was the 
Lord. And that must have given them 
peace of mind, for they had been troubled 
about His being dead. Then said Jesus to 
them again, '* Peace be unto you; as my 
Father has sent me even so I send you,** 
22d verse. And when He had said this 
He breathed on them and told them to re- 
ceive the holy spirit; the spirit of life, di- 
vine life; it is to quicken, make alive, im- 
mortalize, perpetuate our corporial, mortal 
bodies after death. 

Right here I want to explain a little. 
Please take notice that this holy ghost, 
holy spirit was given the first night after 
Christ was raised from the dead, before He 
ascended to His Father. But there is 
another holy ghost, holy spirit spoken of 
that did not come or they did not get un- 
til Christ ascended to His Father. Christ 
had told them it would not come until He 



213 

had ascended to His Father. You would 
like to have some proof of that I expect. 
Well, turn with me to the i6th chapter, 
5th V rse of John, and there we will read 
the proof. *' But now I go my way to 
Him thit sent me and none of you ask me 
whither goest thou;" 6th verse, *' But be- 
cause I have said these things to you sor- 
row hath filled your hearts." 7th verse, 
** Nevertheless I tell you the truth, it is ex- 
pedient for you that I go away, for if I go 
not away the comforter will not come unto 
you, but if I depart I will seud him unto 
you:" 8th verse, ** And when He is come 
He will reprove the world of sin and of 
righteousness and of juds^ment." 9th verse, 
**Of sin because they believed not on Me." 
loth verse, " Of righteousness, because I 
go to my Father and you will see me no 
more." So when He went to his Father He 
would not be with them anymore, nth 
verse, **0f judgment, because the prince of 
this world is judged." You might say you 
did not quite prove it for it said comforter 
instead of the holy spirit or holy ghost. 
Now we will turn back to the 14th chap- 
ter, 15th verse of John, **lf you love me 



214 

keep my commandments. i6th verse, 
** And I will pray the Father and He will 
give you another comforter that He may 
abide with you forever, even the spirit of 
truth.*' Here I want you to take notice 
that he calls the comforter the spirit of 
truth. 25th verse, *' These things have I 
spoken unto you being yet present with 
you;'* 26th verse, ** But the comforter 
which is the holy ghost, (holy spirit) 
whom the Father will send in my name, 
He shall teach you all things." Now I want 
you to take particular notice that the holy 
ghost, the holy spirit, that is the comforter, 
the spirit of truth, proceeds come directly 
from the Father. I will give you another 
quotation in proof of what I say. In the 
15th chapter of John, 26th verse, ''But 
when the comforter is come whom I will 
send unto you from the Feather, even the 
spirit of truth, which proceeds from the 
Father. He shall testify of Me." 27th 
verse, * ' And you also shall bear witness be- 
cause you have been with Me from the be- 
ginning." You see then from what we 
have said and the scriptures we have 
quoted that there are two holy ghosts, 



215 

holy spirits spoken of and they had differ- 
ent funtions to fill. The one that proceeds 
directly from the Father; its functions were 
to comfort, to guide and to instruct, re- 
prove, rebuke and testify; to bring all 
things to the apostles memory, to guide 
the apostles in all truth and to give super- 
natural power. But when the disciples 
were placed together, builded together for 
a habitation of God through the spirit, 
Ephesians, 2nd chapter; 22nd verse, 
'' The Gentiles were built into the same 
building, which was the church that Christ 
said that He would build, and the disciples 
were the material that He had prepared 
before." John the Baptist was to make 
ready a people prepared for the Lord 
Luke.'' 1st chapter, 17th verse, **John 
the Baptist had made them ready, pre- 
pared them for Christ's use, and Christ 
finished preparing them before His death, 
for they were the material that He was 
going to build his church of. And the first 
night after He arose from the dead, in 
Mark, i6th chapter, 7th verse. He had 
met some of them and told them to tell 
the rest of them that He would go before 



216 

them into Gallilee and there they should 
see Him as He had told them before; so 
He had told them where to meet in Galli- 
lee and they went there and the apostles 
were all there and those that traveled with 
them were all there except Thomas. I 
suppose about a hundred and twenty from 
what Peter said a short time afterwards. 
Anj^ when the doors were closed and they 
were all there together and Christ stood in 
the midst of that body of disciples, and 
He must have been the head of that body 
and He is the head of the body, the 
church. CoUossians, 1st chapter, i8th 
verse. While Christ was standing in the 
midst of that body He said, "Peace be 
unto you;*' and then gave them the com- 
mission saying, ** As my Father hath sent 
me, even so send I you; '* 20th chapter, 
2 1st and 22nd verses of John, and when 
He had said this, He breathed on them and 
saith unto them: ** Receive ye the 
holy ghost,'* (holy spirit) which was the 
spirit of life, spirit substance called the 
ernest of the spirit. Christ had told His 
disciples that they had to have that spirit 
of hfe or they had no life in them at all; 



217 ^ 

of course they had what is called animal 
life, vital life, but they had no real life 
that would perpetuate or immortalize their 
mortal bodies, for Adam had lost that life, 
spirit of life, and could not transmit it to 
his posterity; but he did transmit what is 
called animal, vital life, which is a spirit 
substance and was from the spirit world to 
Adam, and from Adam to us. Its func- 
tions are to vitalize, to give vitality to our 
corporial bodies, that Paul called natural 
body, and also to the spiritual body which 
is inner man or soul; and it is one part of 
that body, the soul or inner man; but that 
holy spirit of life that Adam had and lost, 
its functions were to keep Adam's corpor- 
ial body, that Paul called natural body, but 
commonly called physical body, immortal- 
ized and to perpetuate it; but Adam sinned 
and lost that life, and then his corporial 
body was mortal, yet he had an incorpor- 
ial body in it that was a spirit substance 
and was immortal. Man is a duality, has a 
double organism, as I expect to show by 
your own observation and by scripture. I 
have explained this before,but I want to keep 
it before the mind until I get through. 



218 

We will commence with scriptural proof 
first, and want you by your own observa- 
tion and logical reasoning and common 
sense to investigate the matter closely, for 
I am going to present the matter fairly and 
truthfully. In First Corinthians, 15th 
chapter, 44th verse, Paul says, *'Itissown, 
buried/* I shall use the word buried 
altogether now for that is the literal mean- 
ing of the word sown. We all know 
by our own observation and common sense 
that when a persons body is ready to be 
buried it has nothing about it that is super- 
natural; that is the reason Paul said it is 
buried a natural body. We all know or 
may know by our own observation that 
that body that is ready to be buried has 
no life, mind or spirit in it, and we know 
by our own observation that the most ot 
persons have all these before they are dead; 
we do know that the most of persons have 
life, mind and spirit before they are dead; 
but how do we know it for we cannot see 
life, mind or spirit. We know it by the 
effects they produce and by the functions 
they fill while in the body. What we call 
life is what vitalizes and gives vitality. 



^ 219 

What we call mind is the controler and 
controls every act or motion we make, and 
what we call spirit is what has the power 
of motion, the motion power, motionality. 
But when a person is dead life is gone, then 
there is no vitalizer, no vitality; and when 
mind is gone, then no mentalizer, there is 
no mentality, no controler, no controling 
power, and needs none; and when the 
spirit is gone, there is no power of 
motion, no motionality, and we can see 
and know this all by our own observation; 
which was Lor^ Bacon's way of knowing 
every thing. For when a person is dead 
there are no effects produced and no 
functions filled for the spirit body, the soul 
that has all those functions is gone out of 
our natural incorporial bodies. The reason 
I said the most of persons, there are some 
that have no mind and are idiots. But 
now at death by our own observation we 
find that there are three things gone; life, 
mind and motionality are gone. Now 
I want to make a statement. If a person 
was weighed just before being killed 
suddenly, so as not to waste any of the 
material substance that belonged to that 



220 

natural body, then weigh that natural body 
after it is dead, after life, mind and spirit is 
gone out of that natural corporial body, 
and it will weigh as much as it did while 
they were in it. That natural corporial 
body does not weigh any more when those 
three things are in it. nor weigh any less 
when they are all out of it. So these 
three things just spoken of must be a part 
of an incorporial substance, for they do not 
weigh anything, if they do we cannot 
weigh them in the body or out of the body. 
I said they were a part o^ an incorporial 
substance and so they are, but there are 
but two great incorporial substances as I 
h^ve explained heretofore, and one of 
those great incorporeal substances is an 
ethereal substance called ethereal dark- 
ness, and there are but two great spaces 
in all the realms of nature, and this ether- 
eal substance called ethereal darkness was 
so great that it filled one of those spaces 
conipletely; it was so great that Mr. Ban- 
croft, the great philosopher and astrono- 
mer, said it only took about one-third part, 
or hardly so much, to make the solar sys- 
tem and all things belonging thereto; that 



221 

space is called the face of the deep. But 
as I have explained, it was after that in- 
corporeal substance was condensed and 
corporealized and made into matter, that 
the solar system was made, for it was 
made out of matter, a corporeal 
substance. But that part of the incor- 
poreal substance called mind, spirit and 
life was no part of that incorporial, ether- 
eal darkness, for it was a perfect inertia 
had no power within itself at all, it could 
not move itself or stop itself when it 
was moved for it was motionless; 
but mind, spirit and life are a pirt of 
another substance, the spirit substance, 
and it has a heap of power, life power, 
mind power and spirit motion power. 

Right here, as I have stated before, I 
think we should have some other word to 
use instead of spirit, for spirit i^ra generic 
term, has a great many meanings. In this 
place we should have a specific word so as 
to have a definite meaning. We use the 
word spirit in this place to mean some- 
thing that has the power of motion, the 
motion power. I call it motionality. I 
just mentioned this now, having explained 



222 

it fully heretofore. I want to get back to 
some scriptural quotations that I was giv- 
ing. I Cor., 15 Chap., 44 verse, Paul 
says it was sown, buried, a natural body 
and is raised a spiritual body, then he says 
there is a natural body, and there is 
a spiritual body. Speaking in the 
present tense, there is a spiritual body. 

Paul had been arguing for the resurec- 
tion of the dead and he bases his whole 
argument on there being a spiritual body 
as well as a natural body. He speaks in 
the present tense and says there is a nat- 
ural body and there is a spiritual body, not 
there will be but that there is a spiritual 
body. 

So inasmuch as there is a natural body 
now for they are both spoken of in the 
present tense. As I have said Paul bases 
his whole argument on the resurrection of 
the dead from the fact that there are two 
bodies, a natural body and a spiritual body. 
There would have been no use for the res- 
urrection of the natural body if there had 
not have been a spiritual body to go unto 
it, for the natural body is a corruptible body 
and it must put on incorruption or it would 



228 

soon go back to corruption again, and 
there would be no use for it to be raised 
without there had been an incorporeal body 
for it to have in it, which is a spiritual body 
and is not matter; it is not corruptible and 
is not mortal. So the natural body, the 
mortal body, when raised from the dead, 
made alive, will be called a spiritual body, 
for it will have a spiritual substance in. it 
which is immortal and eternal. I want to 
speak a little more about those two bodies. 
When the first body was made it was 
called a natural body because it had noth- 
ing supernatural about it, and that first 
man, Adam, was of the earth, and was 
earthy because he was made, formed out 
of the dust of the earth; and there are 
•three components parts belonging to that 
first man, Adam, namely: flesh, blood and 
bone. When these three things are placed 
together with all that belongs to them, 
that is physical, corporeal in its nature, 
they form a body called natural body, or 
corporeal body, each component part hav- 
ing its own functions to fill, as I have 
already explained. That first body, 
called natural body, called the first man, 



224 

Adam. Paul says, */ Howbeit that was not 
first that was spiritual, but that which was 
natural, and afterwards that which was 
spiritual/' So we see the natural body 
was the first body, the first man and called 
Adam; and afterwards that which was 
spiritual, the spiritual body, and that was 
the second body. Then the first body was 
a natural body and was called the first 
man, and was of the earth earthy. The 
second body is a spiritual body and is called 
the second man, which is the Lord from 
heaven, and that Lord from heaven is a 
spirit substance. That second body which 
was a spiritual body was cpmposed of 
three component parts, three things which 
are life, mind and spirit, motionality, 
and these three things when placed • 
together form a body ihit is called 
a spiritual body, because these three 
things were placed together in heaven, 
out of a spirit substance, and these 
three things are mind, life and mo- 
tionality spirit, each one being a part of 
the spirit substance, and when placed 
together so as to form a body then it is 
called a spiritual body. You might ask 



225 

what evidence I have for saying that body 
was placed together in heaven. Paul calls 
the first body a natural body, and then 
says: **Howbeit, that was not first that 
was spiritual, but that which was natural;" 
then the natural body was first, and that 
which was spiritual afterwards. The spir- 
itual body was the second body, and was 
called the second man, and was called the 
Lord from heaven; so then the spiritual 
body was the second body, the second 
man, and was the Lord from heaven; all 
these meaning one and the same thing. 
So then the spiritual body was placed 
together in heaven, out of a spirit sub- 
stance, and was theJLordJrom heaven. No 
wonder then that we are such great beings, 
a great deal greater than we generally 
think we are, for we are lords, not Lord 
of heaven and earth, but lord over the 
earth and all living things. When that 
spiritual body, which is a spiritual sub- 
stance, which is a living substance, and is 
a living man, the Lord from heaven — when 
He was placed in that first man, Adam, 
which was of the earth and is earthy, in 
that natural body that had nothing super- 

15 



226 

natural about it, was a dead body, had no 
living substance in it, and was just like a 
person's body that is dead, had no life, 
mind and spirit motionality in it. Now 
when that first man, Adam, and that sec- 
ond man, the Lord from heaven, were 
quickened together, the first man, Adam, 
was made alive and called a living soul, 
because he was quickened together with a 
spirit substance that was a living substance. 
Then the first man, Adam, was made alive 
by that living spirit substance which was 
the second man, the Lord from heaven, 
and the second man, the Lord from heaven, 
is the inner man, or soul. The inner man, 
or soul, has three component parts, each 
part being a part of the spirit substance, 
and each part is a spirit substance, but 
not the spirit spirit substance, for that fills 
heaven itself, but the three component 
parts of the soul are mind, life and mo- 
tionality, or spirit. You may find the 
most of these ideas that I have been 
advancing in L Cor., 15 chap., 44 to 48 v. 
I have been speaking about two organic 
structures being placed together and quick- 
ened together so as to form a human being, 



227 

out of two entirely different substances, 
each having three component parts; one 
of those substances is a corporeal sub- 
stance which is matter, and is of the earth, 
and is earthy; the other one is an incor- 
poreal substance, and is a spirit substance, 
is from heaven and is heavenly. The 
three component parts of the corporeal 
substance are flesh, blood and bone; the 
three component parts ot the spiritual sub- 
stance are life, mind, motionality, spirit. 
Well, I think I have gotten it established 
bofore the mind what that somethirg is 
that is called a human being. The mind, 
the mental power, mentality — you know 
what that is by the function it fills and the 
effect it produces, for if there was no mind 
there would not or could not be such a 
thing as the function of the mind, which 
is mentality, which gives the mental power; 
if there was no mental power there would 
be no philosophers, no astronomers, no 
logicians, to reason from cause to effect — 
no mechanical genii, no architects, no 
inventors, and a great miny other things 
done by mental power, and if there was 
no mind there would be no such thinsf as 



228 

mental power. Well, 1 think we have 
found out what that definite sonnething is 
that is called mind, by the functions it fills 
and the effects it produces. But now we 
want to find out what the mind is com- 
posed of. If it is a something it is a 
substance, without it is like Professor 
Haeckel says: ''Mind is nothing;" but 
mind is a substance and a something, and 
now we want to find out what that 
substance is that the mind' is com- 
posed of. There are three great sub 
stances, and mind is composed of a 
part of one of them. One of the sub- 
stances is an incorporeal, ethereal sub- 
stance, called ethereal darkness, and has 
no power within itself. Then there is 
another substance made out of this incor- 
poreal substance called ethereal darkness, 
and it is a corporeal substance called mat- 
ter^ and has no power within itself, and of 
course can not give any. Then there is 
another substance that is the spirit sub- 
stance, and has a great deal of power in 
it, for it has motionality, the power of 
motion, motion power; then it has mind, 
mentality, mental power; has life, vitality, 



229 

the life power. So we cannot help but 
see that the spiritual body must have been 
formed out of the spirit substance that has 
all those powers just mentioned; and it is 
certain that the ethereal substance has 
none of those powers; and we know by our 
own observation that the corporeal sub- 
stance matter has none of the powers 
mentioned until after it is quickened 
together with the spirit body; here the 
word spirit is made use of specifically, and 
has its definite meaning, for this spirit body 
was composed of the spirit substance that 
had all those powers before mentioned. 
When that definite something, that is the 
spiritual or spirit body, the second body, 
which is the second man, and is the Lord 
from heaven, which is the inner man, 
which is the soul, and that definite some- 
thing goes by all those names, is quick- 
ened together with that other definite 
something which was a natural body, which 
was the first man, and was the outer man 
which was Adam, and was formed out of 
the dust of the earth, and was earthy, and 
was a corporeal body, and had no life, no 
vitalizer, no v itality, had no mind, no 



_280 

mentalizer, no mentality, no mental 
power, and had no motionizer, no 
motionality, no motion power, for 
it was an inertia, could not move 
itself or stop itself when moved. 
The spirit body was composed of life, 
mind and motionality, and had all those 
functions just mentioned, but the natural 
body had none of those things until that 
quickening spirit quickened those two 
bodies together, one of which is called the 
natural body, called first man, Adam, that 
was formed out of the dust of ^the earth, 
and was earthy, and the other the spirit- 
ual body, and is the second body, and 
called second man, and was formed out of 
a spirit substance, and is heavenly, being 
the Lord from heaven, which is the inner 
man c r soul. The first man, Adam, is 
called the outer man, and the second man, 
the Lord from heaven, is the inner man. 
Now when that quickening spirit that 
quickened that natural body together with 
the spiritual body, quickened the outer 
man and inner man together, the outer 
man became a living soul, because the 
outer man had been quickened together 



^ 231 

with the inner man, which was a living 
soul; and when those two bodies, those 
two men were quickened together they 
formed another definite something called 
a human being, which was the soul and 
body quickened together. Here the first 
man, Adam, was called the body; the 
second man, which is the Lord from 
heaven, the inner man, was called soul, 
and is the soul, is what the scripture calls 
soul, and what I call soul; but what I call 
it, or what the scriptures call it, proves 
nothing to the skeptic or infidel. But 
we have proved to them by their own 
observation that the physical man or 
physical body, corporeal body, has some- 
thing more about it when alive than a cor- 
poreal substance, which is nothing but 
matter; they know it by the functions it 
fills and the effects it produces while in 
that corporeal body, and they know that 
when that something is gone out of that 
corporeal body that fills all those functions, 
that produces all those effects that they 
see produced while in that body, but when 
that something is gone out of that cor- 
poreal body, then there are none of those 



232 

functions filled and none of those effects 
produced; and they know it, or may know 
it, by their own observation, by seeing a 
corpse, a dead person, a dead body, and 
seeing that it has none of those things just 
mentioned; that it has no mind, no men- 
talizer, the function of mental power, no 
motionality, no motionizer, the function of 
motion power, no life, no vitalizer, the 
function of the life power, all gone out of 
that dead^^body, which is called a corpse, 
a natural body, because it has nothing 
about it that is supernatural, no life, mind 
or motionality, commonly called spirit, 
and these are the definite names of those 
three definite things which when organized 
form that definite something called soul, 
and is the[soul of man. the outer man, the 
outer body. When speaking of them both 
together, that is, the outer man and soul, 
we say soul and body, we call the outer 
man the body and the inner man the soul; 
and that is all there is of man and those 
two definite somethings called soul and 
body; when they are quickened together 
they make that definite something called a 
human being. So you cannot help but see 



233 

that a human being is a duality, has a 
double organism, and consists of six com- 
ponent parts, three of which are composed 
of an incorporeal substance, formed out of 
a spirit substance; and the other three are 
composed out of a corporeal substance, 
and formed out of the dust of the earth. 
I have reiterated and recapitulated so often, 
and brought it up in so many different 
ways and forms, that any person that is 
sane and compus mentis, that has come to 
the years of accountability, I think he can 
not fail to see and know that man, the 
whole man, is a duality, has a double 
organism, and has six component parts, 
and we know it takes six component parts 
to make a human being by the functions 
they fill and the effects they produce; we 
know three component parts of a human 
being are, each part, composed of matter, 
of corporeal substance, and we know th;s 
because we can see it, feel it and vveigh it, 
and when these three parts are placed 
together they form a body, a corporeal 
body, a material body, a physical body, 
which, when it has nothing about it but 
those three component parts, it may be 



234 

called a dead body, called a corpse, and is 
not called a human being. Then it takes 
three more component parts to make a 
human being, and each part is an incor- 
poreal spirit substance, and we may know 
it by the functions they fill and the effects 
they produce while in that corporeal body 
called physical body or natural body; but 
when they are out of that body it pro- 
duces none of these effects that I have 
explained heretofore. But how do we 
know that they are incorporeal? Be- 
cause they can not be seen, felt or 
weighed, and the physical body will not 
weigh any more when these three compo- 
nent parts are in it, or any less when they 
are all out of it. We can not see, feel or 
weigh any of them while in the body or 
when out of the body; but all corporeal 
substances can be either seen, felt or 
weighed, and may be all, and we know it, 
or may know it, by our own ob- 
servation, by natural or experimental 
observation. But now how do we 
know that it is a spirit substance? for 
there are two great incorporeal sub 
stances, one is an ethereal substance and 



235 

the other one a spirit substance. Now 
how do we know that they are a spirit 
substance? We know it by the functions 
they fill and by the effects they produce; 
then we know it is not an ethereal sub- 
stance because an ethereal substance is a 
perfect inertia, has no motionality, no 
motion power; has no mind, no mentality, 
HO mental power, has no life, no vitality, 
no life power— the incorporeal ethereal 
•ubfitance has none of these functions we 
have mentioned, and cannot produce any 
effects, as we have shown heretofore. So 
you see it must be a spirit substance, 
because the spirit substance has all those 
functions just mentioned, and produces all 
those effects that I have heretofore ex- 
plained. Now when those three parts, 
those three functionaries, each one of 
which is a spirit substance, are organized 
together they form a body, and is a spirit 
body, or may be called a spiritual body, 
because it was composed of spirit sub- 
stance; and the three component parts of 
that spirit body are called life, mind and 
motionality, which is commonly called 
spirit. Paul says there is a natural body 



236 

and there is a spiritual body; then he says: 
*'Howbeit that was not first that was 
spiritual, but thit which was natural; and 
afterwards that which was spiritual." So 
we see the natural body was first the nat- 
ural body, commonly called physi- 
cal body, was formed first and 
the spiritual body, form^ed after the 
physical body was formed, that could not 
have meant Christ's spiritual body, for it was 
with the Father before the world was the 
physical body was formed on this earth, 
out of the du-t of the earth, and was 
called first man, was called Adam; and 
the spirit body was formed in heaven out 
of a spirit substance, and was called 
the second man, called the Lord from 
heaven, the inner man and the soul, called 
soul in English, nepech in Hebrew, puchee 
in Greek, anima in Latin. But the infidel 
denies having a soul, although he admits 
that he has life, mind and spirit, motion- 
ality, the power of motion. Now when 
we want to speak of those things altogeth- 
er, under one head, in their combined 
condition we call it soul in English, while 
in different tongues and languages it is 



237 

called by different names, but means the 
same thing; ev^erytbing has its definite 
name, or should have. When we want 
to speak of three or four things that have 
three or four different names, and put 
them together, they form another different 
thing, and have a different name, or should 
have, so we could speak of them altogether 
under one head, one name. 

Chapter XIII. » 

Now the most avowed infidel will not 
deny that he has something called life, 
and something called mind, and something 
called spirit or motionality, anyhow some- 
thing that has the power of motion; and 
knows by his own observation that the 
most of persons have all of these things, 
while they are living, and know it by the 
functions that they fill and thetffects they 
produce while they are in the corporeal 
body. The first body is called natural 
body or physical body, and they know by 
their own observation that all those effects 
that I have heretofore named, and a great 
many more, are produced while those 



238 

three functionaries are in the body; but 
when those three functionaries are gone 
out of the body, the body is then a dead 
body, called a corpse, because it has no 
life, mind or spirit motionality in it, and 
of course has no soul, because it takes 
these three things together to constitute 
the soul, or in other words, those three 
things taken together are the soul. But 
the infidel says, I will not believe there is 
any such thing as a soul, for I can not see, 
or hear, or feel, or taste, or smell it, and 
anything that does not come in contact with 
one or the other of these five senses, or 
all of them, I cannot believe, and the soul, 
or what you call soul, has never come in 
contact with any of my senses, therefore I 
will not believe that there is any such 
a thing as a soul. But right here I will 
say that there is no sane man that is 
cornipiis mentis but what believes a great 
many things that have never come into 
direct contact with any one of their five 
senses; the most of us believe that there was 
an Alexander the Great, and such a man 
as Washington, and such a man as Bona- 
parte; and hundreds of other such men 



239 

that might bo named, but would be 
too tedious to give here, yet we know 
there were such men, and hundreds of 
things that it is not necessary to name, 
existed and exist now, although they have 
never come in contact with any one of our 
five senses; yet we know such men existed 
and such things existed, and that some 
of the things exist now, and we know it 
all by faith, and not by seeing, hearing, 
tasting, feeling or smelling, but by faith, 
by evidence that we can not dispute; then 
we know it by faith. But there are differ- 
ent kinds of evidence that produces faith, 
or in other words, makes us believe; the 
evidence that there were such m^n as I 
have just mentioned, and a great many 
more great men anciently, and we know 
them only by history; there are so many 
ancient historians, so many ancient wit- 
nesses that agree, that tell about these 
same men, that we believe it without a 
doubt, then we have f .ith there were such 
men; that is historical evidence, and we 
believe it without a doubt; so by faiih we 
know that there were such men. There 
are two kinds of evidence to prove things 



240 

that have existed and things that do exist, 
that we have never came in personal con- 
tact with, but that we do believe. We 
believe that there is such a town as Paris, 
such a town as Lowell and such a town as 
London,^ and such countries as France, 
England, Scotland and Ireland, although 
many of us have never come in contact 
with any of them, yet we believe that there 
are such towns and such countries; we 
believe it and know it, and know it because 
we have evidence or evidences to that 
effect; and, as I have said, there are 
two kinds of evidence, one is a historical 
evidence and the other a personal evidence, 
by the word of mouth, a great many have 
both kinds while a great many only have 
one of them So you see there are two 
kinds of evidence and when we have both 
kinds we are apt to believe it more firmly 
than when we have only one kind of evi- 
dence, and when we have .several evi- 
dences of the same kind, whether it is his- 
torical or by the word of mouth, we may 
believe it without a doubt; then if we be- 
lieve it without a doubt it is a matter of 
faith and we know it by faith, but that faith 



241 

or knowledge may be mide still stronger 
by having several or both classes of evi- 
dence, for when we have but one evidence 
of either kind we are not apt to be 
thoroughly convinced, have our doubts; 
but the evidence may be such, may be 
strong enough to make us think it is so 
and we say, it is my opinion that it is so 
or I think it is so, but the majority of per- 
sons when the evidence is such, is strong 
enough to make them think a thing is so, 
they say I believe it is so, yet they have 
their doubts about it being so; then they 
do not believe it and it is only a matter of 
opinion or think so and not a matter of 
faith or belief at all; but still worse, the 
majority of people say I believe it is so 
without any evidence whatever and that is 
just as bad as their getting an effect with- 
out any cause whatever; both impossible. 
I have explained these things because I 
expect to have use for them. But when 
a person or persons are in or have been in 
those countries or towns, to them it is not 
knowledge by faith but it is personal 
knowledge, because they have come in 
contact with some of the five senses and 

16 



242 

so IS not a matter of faith but of personal 
knowledge. 

Now I want to bring up two different 
things, two different incorporeal substances; 
I want to bring those two different things 
for an illustration. One is electricity and 
the other magnetism, both of which are 
incorporeal substances, and each one is a 
definite something that does not come into 
direct contact with any one of our five 
senses because they are an incorporeal 
substance. There are two kinds of in- 
corporeal substances as I have said before, 
One is an ethereal substance, the other a 
spirit substance. But those two definite 
things, electricity and magnetism, are both 
an leliiS^eal substance, because they never 
act intehigently as a spirit substance gen- 
erally does, but an ethereal substance never 
and a corporeal never, without it is con- 
nected with a spirit substance. But sci- 
entists differ about electricity. Some 
think it is a corporeal substance, because 
it needs some space or in other words por- 
ous substance to pass through,, while other 
scientists hold it is an etftef€44 substance 
and is hindered from passing through dense 



243 

substances by some other cause. But I 
believe all scientists hold that magnetism 
is an -©&e:pegt, incorporeal substance be- 
cause it will pass right through platinum, 
the most dense substance there is, without 
any hindrance whatever; and we know by 
our own observation that there is a definite 
something cailed magnetism, and a definite 
something called electricity, and known by 
our own observation those definite some- 
things exist although we cannot see them; 
yet we know that they exist by the func- 
tions they fill and the effects they produce. 
We know it or may know it for ourselves 
if we will observe, for the effects will come 
into direct contact with more than one of 
our five senses and then we know it for 
ourselves which is the best way of know- 
ing anything, but we must learn it by 
natural or produced observation; that was 
Lord Bacon's way of knowing anything 
certain. By produced observation we 
we know, or may know, that there is a 
something that produces certain kinds of 
effects that no other something can pro- 
duce, and when we see those certain effects 
produced that no other something can 



244 

produce, then we know that definite some- 
thing that produces those certain eflects is>^^^^/^ 
therefor, by our own obervatior, produced 
observation, or because those certain 
effects come in direct contact with some of 
our five senses, and this definite something 
that produces those effects is called elec- 
tricity. Although \^e can not see it, it 
exists in the most of things; yet we could 
not know that there was any such thing as 
as electricity if it was not for the effects it 
produces when disturbed or experimented 
with. And we do not know that it pro- 
duces any effects without it is by pro- 
duced observation or experimental obser- 
vation, and when we observe those certain 
effects that no other something will pro- 
duce, but that definite something that is 
called electricity and when that certain 
effect or effects comes in contact with some 
of our five senses, and we can see the 
effects, hear the effects and feel the effects, 
then we know that it is that something 
called electricity, although we can not see 
or feel electricity itself, since it does not 
come in direct contact with any of our five 
senses, yet we know that it produces those 



245 

certain effects as well as we know any- 
thing, because the effects, the evidence 
has been produced directly to our senses. 
It is the same way exactly with that some- 
thing called magnetism; it does something 
that no other something can do and that 
something passes right through platinum, 
the densest substance that there is and 
takes hold of a piece of iron, a corporeal 
substance, on the other side of the plati- 
num, which is also a corporeal substance. 
It passes right through that corporeal sub- 
stance without making any displacement 
of substance; and all scientists and sensible, 
well informed persons, know that two cor- 
poreal substances cannot occupy the same 
space at the same tim.e not for a moment, 
and yet a portion of magnetism goes from 
the horeshoe magnet right through plati- 
mum and goes a right smart distance on 
the opposite side of the platinum from the 
horseshoe magnet and takes hold of a 
piece of iron and draws it towards the 
point where the horseshoe magnet is. So 
we see that the magnetism is fast to the piece 
of iron on one side of the platinum and 
also is fast to the horseshoe magnet on 



246 

the other side of the platinum; then we 
may say it is fast at both ends, 
right through the plate of platinum 
which is a corporeal substance. We see 
then that magnetism must be an incor- 
poreal substance, or it could not be in and 
pass through corporeal substance without 
displacement of substance of the corporeal 
substance so as to give space for a cor- 
poreal substance, or it could not be in or 
pass through platinum. But we can see 
and know that there is no space through 
the plate of platinum where the magnetism 
passes through, and so know, or may 
know by produced observation, that mag- 
netism is an incorporeal substance, and 
can not be seen. But as I have said here- 
tofore, there are two kinds of incorporeal 
substances, and they are entirely different 
from each other: one is a spirit substance, 
and always acts by or through intelligence; 
the other is an ethereal substance, and is 
entirely dormant; except when the spirit 
of God operates on it, and makes use of 
some of it, and then only does and acts as 
it was made to do and act, and can not do 
any other way, magnetism can not do or 



247 

act any other way only .the way it does do 

, ^ . -^ , ^ t.y'Cr.k/ih^-^^- 

dind act, so It must be an c th e r o a l substance. 

So to know what that definite something 
is that is called magnetism, take what is 
called a horse-shoe magnet, and take a 
sheet of glass and a small bit of iron or 
steel, and hold the sheet of glass over and 
a little above the iron or steel, then take 
the magnet and hold it above the glass, 
right opposite the steel or iron, and that 
definite something called magnetism »vill 
produce an effect that no other something 
can, and we learn this by experimental 
produced observation, and we can do as I 
said above and experiment with that some- 
thing called magnetism by taking a sheet 
of glass, a piece of iron and a horse shoe 
magnet, and placing them as directed 
above, and you will know by your own 
observation that there is something that 
passes right through that sheet of glass 
and takes hold of the piece of iron on the 
other side of the glass, and moves it, pro- 
ducing an effect that no other something 
could, no other substance could go right 
through a solid plate of glass without a 
hole, or making one, .and go through the 



248 __^^ 

glass and take hold of the piece of iron and 
move it, no other something can do that 
but that definite something called magnet- 
ism. And we know, or may know by 
experimental produced observation, the 
effects that that definite something pro- 
duces, and we know it, or may know it, 
by what it does and the effects it produces. 
We cannot see magnetism itself, for it does 
not come in direct contact with any ol our 
five senses, but we know it is there be" 
cause its effects come in direct contact with 
one or more of our five senses; we can 
see and feel the bit of iron move when we 
try the experiment that is mentioned, and 
then we know it as well as we know any- 
thing. 

We brought up those two definite some- 
things, one called electricity and the other 
magnetism, to illustrate, because each one 
could do things and fill its functions that 
no other substance could do; and a human 
being is exactly the same way. It con- 
sists of six definite somethings, each of 
which does a definite thing or things, and 
fills its function or functions, and each 
definite something does what no other 



249 

something can do, each one like that 
something called magnetism, which per- 
formed a thing or things that no other 
something could perform; and so it is with 
each of these six definite somethings. Now 
I will give the name of each one of these 
six definite somethings, three of them I 
give the names separately: one is called 
flesh, one is called bone, and the other 
one is called blood, and these three defin- 
ite somethings, each one, is composed of 
matter, a corporeal substance; and when 
these three definite things are placed 
together they form another definite some- 
thing called a body, a corporeal body, 
because it is composed of a corporeal sub- 
stance, and is called a natural body some- 
times, when it is it has nothing about it 
that is supernatural, sometimes called first 
man, because he was the first that was 
formed, and called Adam, because he was 
of the earth, and was earthy, and some- 
times called a tabernacle and temple, be 
cause it was a place for something to dwell 
in, sometimes called a house, because it 
was for a dwelling place, and sometimes 
called the outer man, because it was a 



250 

place for the inner man, or soul — all these 
being synonomous, meming the same 
thing. Now I will give the names of the 
other three definite somethings, and give 
each separately, because each one is a 
definite something: one is called mind, 
one is called life, and the other one is 
called motionality, commonly called spirit. 
Each one of these different things have 
their specific names, and each one is a 
definite thing, and is like that definite 
something called magnetism, can do some 
thing or some things that no other definite 
something will or can do. Mind is what 
makes inventive geniuses, and mechanical 
geniuses, and is what reasons from cause to 
effect, and what solves mathematical prob- 
lems, and is what makes logicians, philos- 
ophers, and astronomers and scientists cf 
all kinds; without mind there could not be 
any such things at all; if persons had always 
been idiots there never would have been 
any such things as are mentioned above in 
this world, yet idiots have life and motion- 
ality, spirit, and som.e idiots have a great 
deal of life and a great deal of motion- 
ality, which is the specific name of that 



251 

definite something that has the power ol 
motion, for it is the motion power; but that 
something is commonly called spirit, 
although I do not know why, without it 
is because it is a spirit substance; but mind 
is a spirit substance, so is life a spirit sub- 
stance. So the three specific names of the 
three definite things each of which is a 
spirit substance, are life, mind and motion- 
ality, which has the power of motion, 
commonly called spirit, so we will use the 
word spirit in explaining ourselves in this 
place for there are a great many intelh'gent 
people that use the word spirit and the 
word life as being synonymous but they are 
not and you know or may know it by your 
own observation for you can see some per- 
sons and some things have a great deal of 
life power, vitality, vital power and have 
but very little spirit power, which is motion 
power, being like the tortise or the prize 
fighters, and many other persons and 
things; and other persons and things have 
a great deal of spirit motion, and not much 
life, vitality and are like the prize racers 
and deer and rabbits and many other 
things and persons that are like them, and 



252 

you may know it by your own observa- 
tioni So you see life and spirit cannot be 
synonymous. There are a great many 
persons think mind and spirit are synony- 
mous, but they are not. The first reason 
is, spirit is the motion power and mind is 
the controHng power; another reison is 
idots have spirit but have no rnind; so 
spirit and mind are not synonymous. 
Some think that mind and hTe are syn- 
onymous but they are not, for a great 
many things have life that have no mind. 
Idiots have life, while they have no mind, 
so they are not synonymous. Some think 
life and spirit together are the mind, but 
they are not, for idiots have spirit and life 
together and have no mind. So you see 
life and spirit are not the mind. Mind is a 
definite thing composed of a spirit sub- 
stance and fills its own functions and pro- 
duces its own effects and has its specific 
name; life is a definite something composed 
of a spirit substance and fills its own func- 
tions and produces its own effects and has 
its own name and spirit; motianality is a 
definite something and is formed out of a 
spirit substance and fills its own functions 



253 

and produces its own effects and has its 
specific name. 

Now when there are three definite things 
that are called life, mind and spirit 
motionality, placed together, then they 
form another definite something called 
soul, which is the name that was given, to 
an organic structure that was composed of 
three definite things, which are life, mind 
and spirit motionality, each one being a 
spirit substance. These three definite things 
when organized together, formed a body, 
which was a spirit body, because it was 
formed or composed of a spirit substance 
and called a spiritual body, so as to distin- 
guish it from the natural body, that was 
composed of matter, formed out of the 
dust of the earth and is earthy, because it is 
an earthy substance. You might ask how 
we know; we know by our own observ ition, 
for we can see it, feel it, examine it and 
know it is an earthy substance, for when 
it is decomposed it goes back again and is 
nothing but an earthy substance and we 
can and do know it by some of our five 
senses. But wo were not aiming to define 
the natural body here, but only bringing 



254 

it up in contrast with the spirit body 
which is a heavenly body, which is heaven- 
ly, because it was organized in heaven, out 
of a spirit substance, and was composed of 
three definite things, which are life, mind 
and spirit, all of which are incorporeal 
spirit substance. You might ask me how 
we know it and we would say we know it 
because they cannot be seen or felt or ex- 
amined, and all earthly substances, corpor- 
eal substances, all matter can either be seen 
or felt or examined So you see and know 
that these things mentioned above are not 
earthy, but heavenly, because they 
cannot be seen, felt or examined. 
You might ask how we know that 
they exist, then? We know they ex- 
ist by the functions they fill and the 
effects th< y produce while they are in our 
natural bodies, corporeal bodie-, we can see 
the functions they perform and the efitects, 
they produce while in our bodies. So you" 
see it comes in c intact with one or more 
of our five senses, and that is the best way 
of knowing anything. But we want to get 
it a little plainer before the mind, so as to 
mal<e it a little stronger yet. Now if you 



255 ' 

will observe that when some one of these 
definite somethings that are called life, 
mind and motionality, spirit, motion power, 
are not in our natural corporeal bodies, 
then some of the functions will not be 
filled, and some of the effects will not be 
produced. But when none of those func- 
tions are filled, and none of those efftcts 
produced in those natural corporeal bodies, 
we know that there is no life, mind or 
spirit, motion power, and of course no 
soul in that natural corporeal body; and 
you can know all this to be true by seeing 
a dead person, a natural body, a corpse, a 
corporeal body, and it has nothing about 
it that is supernatural, has no life, mind or 
spirit, and of course has no soul, has no 
life power, no mind power, and no spirit, 
motion power, and of course cannot fill 
any functions, or produce an}, effects. We 
can see and know all this to be so by our 
own observation, by seeing a dead person, 
a C'^rpse, and examining it, and we will 
see and know that it has none of these 
po\^ers about it we have just mentioned. 



256 

Chapter XIV. 

Now I want to give the names of the 
six definite things that belong to two defin- 
ite bodies, one of which is called a natural 
body, a corporeal body, and the other an 
incorporeal, spirit body; the names of the 
six component parts of these two bodies 
are flesh, blood and bone, life, mind and 
spirit; the office or function each part fills. 
Well, I have said that spirit body was 
organized together in heaven out of an 
incorporeal spirit substance, for li:e, mind 
and spirit, motionality, are composed of a 
part of that spirit substance; now when 
life, mind and spirit, motionality, are 
organized together so as to form a body, 
it is a spirit body, because it is composed 
of a part of the incorporeal spirit substance, 
and is heavenly, because it was organized 
together in heaven, out of a heavenly sub- 
stance, which is an incorporeal spirit sub- 
stance, which is life, mind and spirit, 
motionality; motionality is a part of that 
incorporeal spirit substance, and the spirit 
substance only exists in heaven; ancien'Jy, 
and life, mind and spirit existed there only, 
until God saw fit to make man, who was 



257 

formed out of the dust of the earth, which 
was nothing but matter, and that was the 
first man, called a natural body because it 
hid nothing about it supernatural. But 
God saw fit to orgmize another body, a 
supernatural body, called a spiritual body 
because it was composed of a part of a 
spirit substance, a part of the part that had 
life, mind and motion power in it, and that 
body is called the second man, the Lord 
from heaven, because that body was from 
heaven, and was formed out of a heavenly 
substance, out of an incorporeal spirit sub- 
stance that Jiad life, mind and motionality 
in it, and there was no such a thing on this 
earth, or in the solar system, nor under 
the earth, nor in ethereal darkness, but 
that only existed in heaven until God 
organized a part of it in heaven into a 
body, and G)d brought that body into this 
world, and gave it to the first man, Adam,, 
placed it in his natural body, and quicken- 
ed, made it alive, that natural body, by 
giving it that spirit body that had life, 
mind and spirit, motion dity, in it, which 
is the soul. When those two bodies were 
quickened together they formed another 

IT 



258 

organic structure, which is called a living 
soul, because it is a living body and has a 
soul in it, and that structure is 
the soul and body joined together, 
the inner man and the outer man 
joined together, the first man, Adam, the 
second man the Lord from heaven joined 
together and a natural body and spirit body 
joined together; all are synonymous, 
meaning that organic structure that is 
called a living soul, that is a human being. 
Then a human being is soul and body 
joined together. So then man, the whole 
man is a duality, has a double organism, 
soul and body; the corporeal body 
being composed of flesh, blo^d and 
bone which is- matter, a corporeal 
substance; and the soul is composed of 
life, mind and spirit motionality, all of 
which are an incorporeal spirit substance 
But you said the body that is the soul was 
organized in heaven, but where is heaven? 
the heaven where God dwells, that is the 
question. Well, I confess I cannot tell so 
as to prove it, but tne most reasonable con- 
clusion that I can get is that it is just 
above the solar system and just above all 



259 

ethereal darkness. The solar system, its 
boundary above is heaven, and ethereal 
darkness, its boundary above is heaven. I 
do not mean the region of the air, the ex- 
panse of the sky, but I mean the place 
of the blessed, the spice where the incor- 
poreal spirit substance exists and where 
God dwells, and God and His attributes 
and spirit substance fill thit spice. But 
you will pletse excuse my digression for I 
was not designing to tell where heaven is 
or what it is, but what man is and what the 
soul is, and what it takes to constitute a 
human being. And now I am done with 
my reasoning proof to tell what man is, 
what the soul is and what it takes to con- 
stitute a human being. I have not used 
scripture as proof; I have only quoted 
scripture to get the ideas more clear be- 
fore the mind, but I have been so particu- 
lar ard particularized so closely that there 
is no sane person that is compus mentis and 
has come to the years of maturity, and 
read my work on Manology, but what 
must have known that man, a human 
being, is a duality, a double organism, 
which is composed of a sduI and a natural 



260 

body. I have shown and proven that a 
person's natural body has three component 
parts, which are flesh, blood and bone, 
which is matter, a corporeal substance;'! 
have shown and proven what each part is 
by the function or functions that each fills, 
and the effects that each part produces. 
So I have shown and proven that a per- 
son's natural body is one essential part of 
a human being, but that if a person was 
nothing more than a natural body they 
would be just like a dead person, a corpse. 
But I have shown and proven that a human 
being has another organic structure which 
is the soul; and I have shown and proven 
that the soul is composed of three definite 
things, which are life, mind and motion- 
ality, commonly called spirit; and what 
each one of these somethings are by the 
function or functions that each one of these 
definite things fill, and the effects they 
produce while in the natural body; and I 
have shown and proven that each one of 
these three definite things is an incorporeal 
spirit substance, and that life, mind and 
motionality are a part of that spirit sub- 
stance, which only exists in that space 



261 

called heaven, aud nowhere else, except 
the part of it that God gave to all animate 
beings; and that part that was given to 
animals was not made a selfhood, but 
when the animal died then that part of the 
spirit substance goes back into the foun- 
tain head of spirit substance, and is absorb- 
ed again into the spirit substance and loses 
its identity; or, strictly speaking, a spirit 
substance never dies and never is wasted, 
but the part of the spirit substance that 
was organized with an organic structure, 
and was made a selfhood, and was called 
Lord because it was a selfhood; when it 
was sent or brought into this world it was 
called the Lord from heaven, and when it 
was given to that other organic structure 
which was nothing but matter, a natural 
body, it was then Lord over that natural 
body, and this Lord was composed of life, 
mind and motionality, which was composed 
of a spirit substance, and of course called 
ruler over that body, which was composed 
of nothing but matter. That I ord was 
called soul, because He was sole Lord 
over that natural body, sole Lord or only 
Lord are synonymous. If that be the fact, 



262 

as it is, what becomes of the doctrine of 
those who say that we are ruled by God, 
or the devil, one or the other. But that 
selfhood never loses its identity, never 
goes back into the fountain head of the 
spirit substance, to be absorbed into 
that spirit substance and lose its 
selfhood, and lose its identity; but 
it wmU be a selfhood and have an indentity 
eternally, and after the first death it will be 
happy or unhappy eternally. But I have 
shown or proved all this, or about all, 
heretofore. The great difference in the 
animal kingdom and the human family 
consists in this: the animal spirit substance 
has no selfhood, and therefore loses its 
identity at death, while the spirit substance 
of a human being has been made a self- 
hood, and is a selfhood, and never loses 
its identity. But now I want to speak a 
little more about a human being. There 
are six definite things that are essential to 
make a human being, and if a person 
lacked one of those essential things he 
would not be a complete human being, 
and if all persons had have lacked always 
one single one of these definite things that 



263 __^ 

are essential to make a human being, there 
never would have been such a thing as a 
ship, a steamboat, railroads, cars, engines, 
telegraph wires or despatches, telephones, 
mowing machines, self-binders, in fact, no 
machinery of any kind, no great manufac- 
tories of any kind, no great wire cables 
crossing the Atlantic ocean connecting the 
two great continents together so that we 
can correspond with all civilized nations 
in a few minutes, and in fact, there could 
not have been any great mechanical works 
done of any kind without those six definite 
things that are essential to make a human 
being, three of which are of the earth and 
are earthy, and three from heaven and are 
heavenly. The three things that are 
earthy when organized together makes a 
body called a natural body; and the three 
things that are heavenly when organized 
together make the soul, the Lord. And 
the natural body and the Lord are what 
are called soul and body, and the soul is 
the only Lord over the natural body. It is 
the soul Lord, the only Lord, for it is what 
gives every motion, it is what controls every 
motion, and life is what vitalizes and gives 



_264 

vitality to every motion. Life is the vital 
power, mind is the mental power, and 
motior ality spirit is the motion power, and 
we know, or may know, all this to be so 
by our own obseivation by the functions 
each one fills and the effects each one pro- 
duces. Well, you see for a person to say 
that he has no soul is equal to saying that 
they have no mind, life and spirit, motion- 
ality, no power of motion; and for a per- 
son to say there is no such a thing as soul 
is equal to saying that there is no life 
power, no min^ power, or the power of 
motion, and why does any person talk so 
when they almost every day by their own 
observation see the functions they fill and 
the effects they produce, by some of their 
five senses. So they must know that life 
power^ mind power and motion power are 
altogether in our natural, physical bodies; 
the natural body, the physical body is the 
place where these three things we have 
mentioned dwell, and those three things 
organized together is what is called the 
soul, and in that natural body is where 
the soul dwells. These two organic struc- 
tures are called soul and body; the body 



265 

itself is nothing but matter and of itselt 
has no power, is a perfect inertia of itself, 
has no motion power, no controlling 
power, no thinking power, no power of 
any kind. I will now speak a little more 
about the three component parts of the 
natural body, their , office or functions. 
The bone is what keeps the body in shape 
and gives support to the whole body 
and keeps the flesh in its place; the flesh 
is to hold all the body together and to 
give passage to every part of the body so 
the blood can perform its duty, and, as a 
vehicle, carry life to every part of the body 
and vitalize and give vitality to every part 
of the body, and also to the mind, and 
motionality, spirit. Well, you might ask 
why I talk about life vitalizing and giving 
vitality to the natural body and also to the 
mind, and motionality, the motion power 
when that great man, Prof. Haecael, says 
life and mind is nothing in the world but 
the complicated motion of the molecules 
of the brain and nerve placed together in a 
most varied manner He states this in 
his * 'History of Creation," Vol. I, p 199. 
Well, you may think I must be very self- 



266 

conceited to differ so widely with such a 
great man as Prof. Haecael, who was the 
President of the University called Jennea, 
one of the greatest Universities in Ger- 
many. As significant as he may be in 
those matters he is c rtainly very insig- 
nificant in matters of evolution, especially 
in trying to make it appear that mind and 
life, two of the greatest things in all the 
realms of nature, are nothing in the world 
but complicated motion, when any. person 
knows that motion of itself, whether com- 
plicated or not, is not a substance but only 
an act or move of a substance. But, ac- 
cording to Prof. HaecaeFs hypothesis, life 
and mind are nothing in the world but 
motion, complicated motion; then accord- 
ing to that, when there is no motion there 
is no life or mind; then where there is no 
substance that can move or act, there can 
be no motion and where there is no motion 
there is no mind or life. Right here I 
want to ask Prof. Haecael a question, or 
any of his followers. If there is no life or 
mind before motion, the question is, what 
makes that substance act or move so as 
to cause motion? Prof. Haecael and all 



267 

atheistic infidels, as far as I know, hold 
that all substance is nnatter; but Manology 
does not, for if all substance is matter 
then where is that power of motion to 
come from? We all know that matter of 
itself has no power of motion, bein^ an in- 
ertia can not move itself or stop itself when 
it is moved. Well, we ask again, where 
does that substance get that power of ac- 
tion or power of motion so as to produce 
motion? He says time after time that life 
and mind is nothing in the world but com- 
plicated motion; he reiterates so often we 
can not be mistaken in what he says. He 
says the complicated motion of the mole- 
cules, and Webster says that molecules 
nieans something very minute or invisible; 
so life and mind are nothing in the world 
but the motion of these little things, so 
little that they are invisible; so life and 
mind must almost be nothing, for Prof. 
Haecael says they are nothing but com- 
plicated motion of the molecules, invisible 
particles of the br.in and nerve; then life 
and mind must almost be nothing, and 
may be, quite, for motion does not exist 
only while some substance is in motion, 



268 

and this substance is only invisible, little 
particles of the brain and nerve placed to- 
gether in a most varied manner ; and yet 
he tells us that life and mind originated in 
the monera, and says it was without organ 
or parts, without brain or nevre, or any 
such thing. Then I ask, how could the 
molecules of the brain and nerve be placed 
together in a most varied manner or any 
other .way when there was no brain or 
nerve and molecules to be placed together. 
Then I ask again, how could there have 
been such a thing as a complicated motion 
of the molecules that are the invisible par- 
ticles of the brain and nerves placed to- 
gether in a most varied manner, when ac- 
cording to Prof. HaecaeFs own statement, 
the monera has no brain or nerves, and of 
course no molecules, the invisible particles 
of the brain and nerves, then of course 
there could not be any complicated motion 
of the brain and nerve when there is no 
such a thing in the monera; then if there 
is no complicated motion of course there 
is no life and mind, for complicated motion 
is all there is of life or mind, according to 
Prof. Haecael. According to Prof. 



269 

Haecael there is no life and mind in the 
universe only what originated in the mon- 
era, which was nothing in the world but 
complicated motion; and according to 
Prof. Haecael the monera had none of 
those things that could pr)duce compli 
cated motion. So according to that there 
is no such thing as life and mind in the 
world, or complicated motion either. 
But now I want to ask Prof Haecael, and 
those that worship him as their only God: 
Well, Prof. Haecael, you say the monera 
has no organs or parts, no brain or nerves, 
no such things, and yet you say it was 
the first origin of life, a^id you say the 
complicated motion of the molecules of 
brain and nerve that is all that is meant 
by life and mind; or in other words, when 
we say life and mind we simply mean ^th it 
complicated motion of that tiny little par 
tide ol the brain and nerve placed together 
in a most varied manner, for you say life 
and mind is nothing in the world but that 
complicated motion. (Prof Haecael's 
History of Creation, Vol. I, p. 199.) 

Now we are ready to ask Prof Haecael 
and his worshipers these questions that I 



270 

spoke ot. The first question is, what 
moves that Httle, tiny invisible particle of 
the brain and nerve so it can make com- 
pHcated motion? The other question is, 
what places the brain and nerve together 
in the most varied manner when there is 
no life or intelligence to do it? These are 
some of the problems that I want Prof. 
Haeceal or some of his followers to solve 
or quit claiming to be sci^. ntists, claiming 
to explain something to the people that 
they do not understand themselves. But 
they say Prof. Haecael is Lord God, and 
that there is no other God beside him, and 
him only do they worship. But he is not 
Lord God, the Pope nor the Lord God 
whom I worship, but he is Lord God the 
scientist. Though he is significant in a 
great many things he is certainly insignifi- 
cant in respect to life and mind, being 
nothing but complicated motion of the lit- 
tle, tiny invisible particles of the brain and 
nerve. The reason I say he is insignifi- 
cant in this respect is because he gives no 
logical reason for saying life and mind are 
nothing but motion, nor he cannot because 
life and mind, either of these is a substance 



271 

and motion is not a substance, it is only 
an act or move of a substance as I have 
proved this by the functions they fiU and 
the effects they produce; and we can see 
and know all this by our own observation 
so that it comes in contact with some of 
our five senses. No doubt but what I 
have been, and may yet be insignificant in 
many things, but in respect to life and 
mind I claim to be significant, for I have 
studied it thoroughly and claim to be sci- 
enced on that subject, and I find life and 
mind does not belong to this precinct but 
belongs to another region, to the space 
where life and mind exist, that is, the 
place of their nativity; they are not natur- 
al inhabitants of this earth, or of the solar 
system but of the region above, we sup- 
pose. The reason I say the region, we 
say the region above, is because this earth 
rmd all other parts of the solar system are 
composed of matter a corporeal substance, 
and mind and life are not a part of matter, a 
corporeal substance, and of course matter 
is no part of life and mind, and so they do 
not, both or either of them, belong to the 
same preci.ict. Then life and mind must 



^72 

come from some other region, for matter, 
a corporeal substance, can not create or 
produce something out of nothing, abso- 
lutely nothing, that would be worse than for 
the allwise and all powerful God to make 
the wjrid out of nothing. But matter, a 
corporeal substance, can not give that 
which it has not got itseK; and it has not 
life and mind within or of itself and could 
not have given that which it had not, and 
it is certain could not have produced that 
which it hid not. 

Then, of course, life and mind must 
have come from some other region or we 
never would have had any life or mind in 
this world. Now I want to recapitulate a 
little to show that I hwe studied my sub- 
ject thoroughly and understand myself 
perfectly and know what I have been talk- 
ing about. Well, I have shown and 
proven that there are but three great sub- 
stances in all the realms of mture and no 
more. One of them is a corporeal sub- 
stance, composed of matter; the other two 
are incorporeal substances. One an ethe- 
real substance called ethereal darkness; the 
other a spirit suDstdince. Etherael sub- 



273 

stance, as I have shown and proven, is a 
perfect inertia; and God's spirit motional- 
ity moved upon apart of it and condensed 
it and made matter, a corporeal substance 
which was a perfect inertia, until a part of 
it was systemized and systematized and 
made into the solar system, and was 
put in motion; and another part 
of that matter was used for the 
composition of the bodies of animals. A 
part of the spirit substance was given to 
them, which was life, motionality and in- 
stinct or principle, then had vitality and 
the power of motion. And another part 
of that matter, man's body, was composed 
of, and there is another organic structure 
composed of a spirit substance which is 
life, mind and motionality, organized to- 
gether and formed what was called second 
man or Lord from heaven or inner man or 
soul, all synonymous; and when that 
organic structure was placed in man's 
body he was then called a living soul, 
a living man, a human being, soul and 
body all synonymous. 

We have shown and proven that life, 
mind and motionality are a spirit substance 

18 



274 

«- 

by the functions they fill, and the effects 
they produce; and we have shown and 
proven that none of them are a corporeal 
substance because a corporeal body will 
not weigh any more when they are all 
in the body, or no less when they are all 
out of the body. We have shown and 
proven how we can tell when they are all 
in the body by the functions they fill and 
the effects they produce while in the body, 
and we can tell when they are all out of 
the body, because none of these functions 
are filled, and none of the effects produced. 
So you see they are not a corporeal sub- 
stance, and must be an incorporeal sub- 
stance. But there are two incorporeal sub- 
stances, one is an ethereal substance and 
the other is a spirit substance, and, as I 
have shown and proven, all incorporeal 
substances come under the head of one or 
the other of these two; and it is certain 
they are not an ethereal substance for it 
has no motion power, no life and no mind 
power; then they must be a spirit sub- 
stance; life is a spirit substance, mind is a 
spirit substance and motionality is a spirit 
substance. God is a spirit substance, but 



275 

not the spirit substance, although God is 
a spirit and they that worship Him must 
worship Him in spirit and in truth and all 
His attributes are a spirit substance, and 
all the heavenly angels are a spirit sub- 
stance but not the spirit substance, for the 
spirit substance fills all the space that is 
called heaven, or in other words, God 
with the spirit substance fills all the space 
where God dwells, fills immensity. 



Chapter XV, 

Now, I want to give some more scrip- 
tural proof about the soul. Matthew in 
the loth Chap. 28 V. Christ says, ''Fear 
not them which kill the body but are not 
able to kill the soul; but rather fear Him 
which is able to destroy both soul and 
body in hell." Christ does not say God 
is able to kill the soul but is able to de- 
stroy it; then, according to scripture, de- 
stroy does not mean to kill or it does 
not mean the utter and eternal ex- 
tinction of the person or thing so destroyed. 
For example, a leather bottle is said to be 
destroyed when only rent by new wine, a 



276 

thoughtless prodigal son is said to have 
been destroyed when he had squandered 
his fortune in riotious living; and a box of 
precious ointment is said to be destroyed 
when wasted. Now in none of these ex- 
amples can it be said that the subject is 
absolutely : put of existence, but only 
wasted, lost .or abused. Christ says there 
is one that is able to destroy both soul 
and body, so we see, according to Christ's 
own words that man is a duality, has a 
double organism, soul and body. Man 
could kill the body but could not kill the 
soul; man is possessed of a double organ- 
ism; man could kill one of them but not 
the other, for it is a spirit substance and is 
immortal and cannot be killed; but it may 
be destroyed like the prodigal son was — 
by riotious living, lose its place of abode, 
be put out of its habitation, and the body 
be destroyed like the leather bottle was, 
destroyed so it would not hold wine any 
more. So the body might be destroyed 
so it would not be a fit habitation for the 
soul any more. In thti sense they might 
both be destroyed in hell — in hades, but 
the soul never can be destroyed in the 



277 

sense of its being annihilated, put out of 
existence or made extinct, for it is a 
spirit substance and each component part 
is an incorporeal spirit substance. Then 
life is a spirit substance, mind is a spirit 
substance and motionality is a spirit sub- 
stance, and they are all incorporeal 
spirit substance, and all are heaven- 
ly in their nature and can not be 
killed or put out of existence, for 
they are immortal and as eternal as 
God. Elijah, the Tishbite, who was 
one of the inhabitants of Gilead, was lodg- 
ing with a widow woman of Sarephath, 
whose son took sick and was so bad that 
he ceased to draw breath and had no life 
in him, for the soul had left the body and the 
body was dead. And Elijah took the 
child out of his mother's arms and took 
him up stairs and laid the child's body on 
his own bed, and he stretched himself 
three times upon the child and cried unto 
the Lord and said: ''O Lord, my God, I 
pray Thee let this child's soul come 
into him again." And the Lord heard the 
voice of Elijah and the soul of the child 
came into him again and he revived, and 



278 

Elijah took the child and brought him 
down out of the chamber into the house 
and delivered him unto his mother, and 
Elijah said: **See, thy son liveth." And 
the woman said to Elijah: By this I know 
thou art a man of God and the word of the 
Lord in thy mouth is truth/' You will 
find the history of this circumstance re- 
corded in I Kings, 17th chap., 20th and 
24th V. Some might think Elijah meant 
its breath, but it is certain he did not, for 
he was using the Hebrew language and if 
he had meant breath he would have used 
the Hebrew word mache or rauc/i 
but he used the Hebrew word 
nejpeshy which always means soul 
in English; the two words are never 
used interchangeably. But some think he 
just meant life, but if he had he would have 
used the Hebrew word chaya or clfiaiyinc^ 
means Jife in English, but he used the which 
Hebrew word nepesh^ which always means 
soul in English, without it has a prefix 
that changes its meaning. But suppose he 
had just prayed for Hfe to come into the 
child again and God had answered his 
prayer just as he prayed, the child would 



279 

have lain there like an albuminous lump, 
like a mollusk or a polpus and could not 
have moved, and it would have been a 
curse to its mother instead of a blessing. 
But suppose he had prayed for life and 
spirit to come into it again and God had 
answered his prayer just as he prayed, the 
child would have been nothing but an idiot 
and would have been a curse to its 
mother, for it would have had no 
mind. But Elijah was a prophet and knew 
how to make a proper prayer, and he 
prayed and said '*0, Lord, My God, let 
this child's soul come into it again/' Then 
you see the soul had been in the child 
and the child had life, niiind and motional- 
ity, but when the soul went out of the 
child it had no life, mind or motionality. 
The child's soul had gone somewhere, I 
suppose to Paradise where all good souls 
go after they leave the body, although all 
souls, good and bad, go to Hades after 
they leave the body. But, after Elijah 
had prayed for the child's soul to come 
into it again, and God answered his prayer^ 
then the child had life, mind and spirit 
motionality and was a blessing to its 



280 

mother. Now this circumstance, men- 
tioned above, shows that the soul of a 
human being goes out of their corporeal 
body at death and go somewhere that they 
can be brought back again; the child's 
soul was broueht or came back, and went 
into the child again, and the child's soul 
and body were quickened together again, 
the body made alive, then the child had 
life, mind and motionality; the motion 
power. Man can kill the body of a human 
being, but Christ says he can not kill the 
soul, so we see soul and body are not the 
same. John, the Revelator, says I saw 
the souls under the altar of the bodies 
that had been beheaded for righteousness 
sake and they could talk and ask ques- 
tions although their corporeal bodies had 
been beheaded and were dead. The 
prophet David, when speaking of Christ, 
says He will not leave my soul in hell or 
suffer His holy one to see corruption; so 
Christ's soul was not left in hell and His 
body did not see corruption. Right here 
I must make an explanation. There are 
two words in the Greek language used to 
mean hell: One is called Gehenna, the 



281 

final destruction of the wicked, the other 
is Hades; but Gehenna means the ever- 
lasting destruction of the wicked while the 
other, Hades, means the depository of all 
souls, good and bad. There are two de- 
partments \\\ Hades, one where the good 
souls go, called paradise, the other, where 
the bad souls go, called tartars. Christ's 
soul went to paradise in Hades, Christ 
tells it Himself, when He said to the thief 
on the cross: *'This day thou shalt be 
with Me in paradise." Some think that 
Hades just means the grave, but the thief's 
body was not with Christ's body in the 
grave or sepulcher but their souls must 
have been together in paradise and that 
paradise could not have meant heaven 
above where God dwells, for Christ rose 
from the dead on the third day and He 
said to Mary, * 'Touch Me not, for I am 
not yet ascended to my Father, but go 
to my brethren, and say unto them: **I 
ascend unto my Father and your Father, 
and to my God and your God." Then of 
course he had not yet ascended to heaven 
where God dwells; Christ's soul was in 
Hades, translated according to King James' 



282 

hell, but only meaning a depository for 
the dead. Josephus, a profane historian, 
says Hades is located down deep in the 
earth, or under the earth, and there is 
where all souls except Christ's are deposited 
until the final resurrection of the dead. I 
want to give a short history of what Moses 
said about Rachel's soul, to show that 
souls leave the body of a human being at 
death, in Genesis, 35th chap., 15th to the 
20th V. And Jacob called the name of 
the place where God spoke with him, 
Bethel, and they journeyed from Bethel 
and there was but a little way before they 
came to Ephrath, and Rachel traveled and 
she had hard labour; and it came to pass 
when she was in hard labour that the mid- 
wife said unto her, '*Fear not, thou shall 
have this son also;'' and it came to pass as 
her soul was in departing, for she died, 
that she called his name Benoni; but his 
father called him Benjamin; and Rachel 
died and was buried on the way to Ephrath, 
which is Bethlehem, and Jacob set a pillar 
upon her grave; that is the pillar of Rachel's 
grave unto this day. I want to comment 
on this a little. When it says wheiv her 



283 

soul was in departing, for she died, some 
might think the word soul there meant 
breath; for breath leaves the body at 
death; so it might have meant when the 
breath was in departing, for she died, she 
named her child and called his name 
Benoni. It looks a little like it would 
have been pretty hard to have named the 
child when the breath was departing; but 
that is not all, Moses, the man that wrote 
the history of it was a perfect Hebrew 
scholar and he used in that place the 
word nejpeshy <vhich always means soul in 
English; il he had meant breath he would 
have used the Hebrew word ruach^ which 
always means breath in English. The 
Hebrew words nepesh and ruach are never 
used interchangeably, and Moses being a 
scholar he always knew what he was talk- 
ing about. Breath leaves the body at 
death; that is true, but not until the soul 
leaves the corporeal body, they both leave 
the body, we suppose, at about the same 
time, but the soul first, then the body has 
no more use for the breath, for the body 
without the soul is nothing in the world 
but a lump of matter and will soon go 



284 

back to its mother earth and will be 
mingled with the dust; and the soul without 
the body has no more use for the breath, 
but it was given to both while connected, 
and was for the benefit of both, but when 
the soul and body is separated neither of 
them need it, although when together they 
both need it, for it is what gives life to the 
body continually and invigorates, gives 
utility to both soul and body. The breath 
is a compound made up of several different 
ingredients and is composed of two differ- 
ent and distinct substances: one of which is 
a corporeal substance and is matter, and 
by scientists is divided into two or more 
parts, one is carbonic acid and one is 
oxygen; but the other part is an incorpor- 
eal spirit substance, a part of that sub- 
stance that vitalizes and gives vitality to 
both soul and body, though the soul itself 
is composed of a part of an incor- 
poreal substance that part of it that 
ha? life, mind and motionality spirit, 
all connected with it, though chem- 
ists do not know much about an 
incorporeal spirit substance and in fact 
none of us know much about it only as we 



285 

learn by natural or produced observation, 
which was Lord Bacon's wiy of knowing 
anything in nature. We have been over 
this ground and have explained it hereto- 
fore, but while we are on this point we 
will explain a little again. 



Chapter XVI. 

The spirit substance is something that 
cannot be seen, for in fact it does not 
come in direct contact with any of our 
five senses and all the way we can know 
anything about it is by the functions it 
fills and the effects it produces while in 
our corporeal body. By close observa- 
tion we can learn what it does and the ef- 
fects it produces while in the body, for the 
body without it is nothing but an organic 
structure out of a corporeal substance, 
which is matter which is a perfect inertia 
and is a corpse, a dead body; but by our 
own observation, when that body has some- 
thing in it that is called the soul, which is an 
incorporeal spirit substance, then we know 
or may know by our own observation that 
that body has mind, life and motionality, 



286 

mental power, vital power and motion 
power, and we know or may know all 
this to be so by our own observation, be- 
cause they come into direct contact with 
all of our five senses, by the functions they 
fill and the effects they produce. Now I 
want to talk a little more about that com- 
pound that is called breath. We find, ac- 
cording to scientists, that breath has two 
or more ingredients, one of which is car- 
bonic acid and the other oxygen; both are 
claimed to be composed of matter, and 
they may be; but oxygen when connected 
witji breath, respiration has something 
more connected with it than matter, for 
matter of itself that is composed of food, 
or food when it is composed of matter, 
when eaten gives u iiJri ment to the cor- 
poreal body and that body is built up by it, 
because it is a corporeal substance and 
has nourishment; although within itself it 
has no life, vitalizer, vitality in it, that all 
has to come from the spirit substance; but 
the spirit substance has no nourishment, 
no nutrition in it, that all has to come from 
the corporeal substance. I now want to 
give a little circumstance that occurred in 



287 

a monarchial government. I want to give 
it as an illustration. The circumstances is 
as follows: There were three men who com- 
mitted a crime for which the sentence was 
death. The three men had about the same 
constitutions, about the same constitu- 
tional make, size and weight, and the 
King thought they were so near equal 
that he would try and experiment on them 
as their sentence was death. So he told 
one of them he might live as long as he 
could on chocolate, and another one as 
long as he could on tea, and the other one 
that he might live as long as he could on 
coffee. The King wanted to find out what 
effect chocolate would have on a person 
and how long they would live drinking it 
and having nothing else but it; and the 
same way about coffee and about tea and 
the effect each one would have on 
a person and how long a person 
would live on each of them. The one 
that drank chocolate died, like a person 
with the gout, the joints dislocated, in a 
little over three months. The one that 
drank coffee lived a little over six months 
and died like a person having drank too 



288 

much liquor — burnt out. And the one 
that drank tea hVed a little over a year 
and the tea had no bad effect in any way 
and respiration was free until the body, for 
want of nourishment, nutriment corporeal 
substance, food, became so dried up that 
it was not a fit habitatation for the soul to 
dwell in any longer, and the soul left the 
body and the body did not inspire any 
more and it had no need to for its occu- 
pant was gone out of the body and the 
body was not required to be kept up any 
longer, and would soon go back to its 
mother earth and be no more until the 
resurrection day. And the spirit part of 
that breath goes back to God who gave it, 
and there be placed in the fountain head 
of spirit substance and there lose its iden- 
tity. So you see it is the corporeal sub- 
stance that gives nourishment, nutriment 
to the corporeal body through the food 
which is a corporeal substance. An oxy- 
gen, that which purifies the blood, is a cor- 
poreal substance, and the blood when pur- 
ified carries an incorporeal substance, 
which has life in it and deposits it in the 
most minute parts of the corporeal body 



28 9 

and continually keeps doing it, to keep it 
a fit body for t ^.e soul to dwell in while 
that corporeal body is kept up by nutri- 
trition and life combined and is kept a fit 
place for the soul to dwell in; but when it 
is not a fit place for the soul the soul 
leaves the body, and the body is not kept 
up any longer. Breath, respiration, has 
something more connected with it than 
matter, for matter itself has nothing in it 
that will vitalize and give vitality to neither 
soul or body; but when breath has some- 
thing more connected with it than carbonic 
acid and oxygen, which are matter, and 
that something more carmot be seen be 
cause it is a spirit substance and has life in 
it, and is what stimulates, invigorates, vi- 
talizes and gives vitality to both soul and 
body, though it cannot be seen. The 
functions it fills and the effects it produces 
can be seen very plainly, the breath being 
the circulating medium by which the in- 
spired air with oxygen and with a spirit 
substance passes into the blood by which 
oxygen purifies the blood, and the blood 
being the vehicle that carries the spirit 
substance, life, through all the ducts of the 

19 



% 290 

body to every part, to the most minute 
parts of soul and body, and reinforces soul 
and body with life continually, so that they 
both can perform their functions and pro- 
duce their effects which they were de- 
signed to do; not that the soul needs any 
more life reinforcement only as it needs it 
to help the corporeal body, which of itself 
has none of these things for it is only an 
organized lump of matter; organized, built, 
formed by God for a tabernacle, a house 
or temple for the soul to dwell in; and that 
building has nothing in it to perpetuate or 
immortalize it and has not had since. Adam 
lost it and whenever that building gets so 
mutilated, so destroyed in any way so it 
is not a fit habitation for the soul any 
longer the soul leaves that dwelling 
place, the corporeal body, and the 
corporeal body goes back to its 
mother earth and the soul goes to a place in 
the Hebrew language, called Sheol, and in 
the Greek Hades\ but the literal meaning to 
us is the unseen world, or state, or place 
where departed souls dwell, good and bad, 
until the resurrection. The word Sheol^ 
in Hebrew, and Hades, in Greek, both 



291 

mean the same thing, same place or state, 
but there are two departments, two states 
or conditions in Hades\ one where there is 
happiness and one where there is unhap- 
piness; the one where there is happiness 
is called paradise, or figuratively called 
Abraham's bosom, and the other one 
where there is unhappiness, is called tar 
tarus, or purgatory. Now, when the soul 
leaves the coporeal body and goes to 
Sheol, Hades, the unseen world, the corpor 
eal body does not inspire breath an)' more 
for that body has no need of it any more, 
for the soul has gone out of it, and it 
does not need to be kept up any longer 
for it has no occupant; its occupant is gone 
to the unseen world and it is not neces- 
sary for it to be kept up any longer. In 
comparison it is like an old waste building 
that has gotten so out of repair that it is 
not a fit habitation to live in any longer, 
and then its occupants leave it and it does 
not need to be kept up any longer, and it 
soon rots and goes to destruction. So it 
is where the soul dwells, whenever that 
house or tabernacle becomes so that it is 
not a fit habitation for the soul any more. 



292 

the soul, which is life, mind and spirit, 
leaves that coporeal body and it does not 
need to be kept up any longer with life, 
which is an incorporeal spirit substance, 
nor with the spirit part of that breath; the 
spirit returns to God who gave it and then 
goes or is put into the fountain head of 
the spirit substance and loses its identity, 
like a drop of water when its goes back 
into the fountain head of water and loses 
its identity; it is exactly the same way 
with the spirit substance of all animals, 
they lost their identity in the fountain 
head of spirit substance. But the spirit 
substance of a soul of a human being never 
goes back into the fountain head of spirit 
substance, although the soul is composed 
of a spirit substance organized out of a 
spirit substance. The soul is^n organized 
body and has three different things placed 
together which makes it a body; and those 
three things are life, mind and motionality, 
all of which, or each one, is a spirit sub- 
stance; and these organized together is 
what constitutes the soul. And the soul 
is made a self-hood and never loses its 
identity, never goes back into the fountain 



293 

head of spirit substance like the souls of 
animals do, and there lose their identity. 
But the souls of the human family never go 
back to God, to where God dwells, until 
after the resurrrection of the dead. After 
they leave the body and the body is dead, 
the souls go to Hades, Sheol, the 
unseen world where all souls both good 
aud bad go w^hen they leave the body, 
and it is certain they go into a dif- 
ferent state or condition from what they 
were in when they were in the corporeal 
body and it may be called Hades, and may 
also mean place or locality, and may be yet 
called Hades\ it may mean both place and 
condition and still be called Hades which 
is the place and condition that all souls are 
in after they leave the body; all but Christ's, 
it was not left in Hades, translated by King 
James' translation, hell; and would not let 
thy holy One see corruption, would not 
let His body see corruption, this is what 
Peter said telling what David said telling 
about Christ's soul not being left in hell or 
Hades. Acts, 22d Chap. 27 to 32 V. And 
Christ said to the thief on the cross: '*This 
day shalt thou be with Me in paradise.*' 



294 

Luke, 23d Chap. 43d V. But Christ's 
body and the thiefs were not in the grave 
or the sepulcher together that day, so it 
must have been their souls that were to- 
gether in paradise, in Hades, Christ's 
soul was in Hades, in hell, according to 
King James translation, and in paradise 
with the thiefs soul both in hades and both 
in paradise. As I have said before Hades 
has two departments, one called paradise, 
or Abraham's bosom, figuratively that is 
where the good souls go; and the other 
department in hades is called tartarus or 
purgatory, as the Catholic calls it, and is 
where the bad souls go. Both depart- 
ments are in hades, Josephus speaks of 
hades as a place located somewhere in the 
earth or under the earth, and Paul says, 
now that he ascended, what is it but 
that he had first descended into the lower 
parts of the earth. Ephesians, 4th Chap. 
9th and loth V. 

Both Paul and Josephus were Jews of 
that age, and they locate hades as being 
in the lower part of the earth and not in 
the atmosphere nor in either beyond the 
atmosphere. The word hades no doubt 



295 

meant place, location, and also meant 
state or condition that departed souls are 
in after they leave the body, both good 
and bad in hades; the good in paradise; 
the bad in tartarus; but all in hades. Now, 
I want to make a few explanatory remarks 
about scripture and the translators and the 
lexicons, and the mistakes made by the 
translators. Sometimes they are com- 
pelled not to make a true translation, like 
it was when King James would not let 
them translate the word bapto, or baptiso 
into the English word, and so we only 
have a Greek word changed a little. 

The word baptisOy baptised is not an 
English word, and it is the same with 
other words, they are not strictly translat- 
ed through prejudice and other causes. The 
late version that was translated by some 
of the most learned of the most orthodox 
Protestant denominations who were organ- 
ized into a body to do the work, each 
member having an equal say so and con- 
trol of the translation; and Dr. Jetters, a 
Baptist preacher, and one of the 
most learned, and one that believed 
that the word bapto or baptiso, in Greek 



296 

means immerse, or dip in English, and 
believed it ought to be translated that 
way, but when they come to translate 
John the Baptist, or John the Immerser 
or Dipper, saw at once that it would take 
away the name of the Baptist church, and 
that would not do, for the Baptists hold, 
or used to hold, that the church was built 
by John the Baptist and they claim the 
Baptist church derived its name from him, 
and to take away the Baptist name from 
John it would take away the name Baptist 
from the Baptist church, and that 
would not do; so he held that body 
of translators nearly a year in suspense, 
trying to fix it some way so as to hold the 
name. So you see \vhat prejudice does. 
Another thing with the translators some- 
times is they cannot conceive of the idea 
of the prophets, Christ or the Apostles, 
being so the way the writers have put it, 
so they translate it to suit their idea about 
it, aiming to translate it all right, no doubt, 
but cannot conceive of the idea being cor- 
rect the way it is written, they cannot 
comprehend it the way they look at things. 
I v^U give one illustration to show how it 



297 

is, sometimes. When Moses was giving 
the account of how God made Adam it 
was written in the Hebrew language, and 
he said when God made Adam he breathed 
into his nostrils ruach chayim, Hebrew 
words in the plural and should be trans- 
lated in the plural breath of lives, but they 
have translated it in the singular breath of 
life. I suppose because they could not 
conceive of Adam having but one life 
and thought it would not do to trans- 
late it lives or people would think they 
had made a mistake; and they could not 
comprehend it themselves, so they trans- 
lated it life, in the singular, although the 
Hebrew word was chayim in the plural; 
for Adam must have had more than one 
life or he could not have lost one the day 
he ate of the forbidden fruit and retained 
one about nine hundred years. But all 
good Hebrew scholars that I have talked 
to about it and I have talked to a good 
many, and they all say that chay- 
im is in the plural and should 
have been translated that way. Some- 
times translators supply words to 
make it connect and give sense, and 



298 

sometimes thereby make it mean 
something that the writer did not 
aim it to mean. And sometimes they 
lack supplying words where they ought, 
and thereby we do not sometimes 
get the right meaning. But those supplied 
words are generally right, but not al- 
ways right, and since the translation was 
made some words have gone out of use, 
and sometimes the meaning of the word 
has been changed, that is, since King 
James' translation, at least. I will give 
one word or sentence to show that the 
meaning of the word or sentence has 
changed or gone out of use, and it is the 
same way with other words and sentences. 
You will find the word and sentence in II 
Cor. 8th Chap, ist Verse: '*We do you 
to-wit of the grace of God bestowed on 
the churches of Macedonia.'* Now, the 
word with that sentence in that connec- 
tion has changed its meaning or has gone 
out of use, or it has never been translated 
right, for it does not make good sense 
either in English or in Greek. So it is the 
same way with other words and sentences, 
although we can understand what is meant 



299 

by the main subject connected with it. 
We want to speak of one place where the 
translators did not supply words where 
they ought, so as to give its full meaning 
in English. The place is in Romans, 6th 
Chap. 17th V. It says: ''God be thanked 
that ye were the servants of sin.'' Now 
Paul never thanked God that persons were 
sinners for it would be contrary to the 
teaching of all the scriptures, both old and 
new, and no good man would ever thank 
God that persons were servants of sin. 
But Paul thanked God although they were 
the servants of sin. (That word although 
ought to have been supplied by the trans- 
lators.) And it is the same way with 
other words and sentences, they had 
obeyed from the heart that form of doctrine 
which had been delivered them; and he 
says then they were made free from sin. 
There can be no doubt but whit Paul 
thanked God they had obeyed from the 
heart the form of that doctrine which had 
been delivered them and then was made 
free from sin. And Paul tells in iSth 
Chap. 3d V. of I Cor: "For I delivered 
unto you first of all that which I had re- 



300 

ceived, how that Christ died an 1 was 
buried and rose again.'* Then that is what 
he had delivered to them. Now, I want 
you to take notice of what Paul says he 
had delivered, it was the death and the 
burial and the resurrection of Christ. And 
Paul tells the Roman brethren that when 
they obeyed the form of that they were 
then made free from sin; and that will ap- 
ply to all persons if they will obey from 
the heart the doctrine which had been 
delivered, they will then be made free 
from sin. Well, we have learned 
that the doctrine is the death, the 
burial, and resurrection of Christ and 
it is called the gospel. I Cor. 15th 
Chap. 1st v., and to obey that form 
of doctrine we have to die, to sin and to 
obey the form of burial we have to be 
buried with Him, Christ, by baptism, 
Rom. 6 Chap. 4. V; and we obey the form 
of being raised and walk in newness of 
life, same chapter and verse; we are bur- 
ied with Him in baptism wherein we are 
raised with Him. So that is the way we 
obey <hat form of doctrine which was de- 
livered. Collossians, 2d Chap. 12 V, 



^01 

same Chap. 13th V, And you being 
quickened together with Him, Christ hav- 
ing forgiven you all trespasses; if we have 
been quickened together with Christ we 
are in Him in whom we have redemp- 
tion through His blood the forgiveness of 
sins. Eph. i Chap. 7 V; the blood of 
Jesus Christ, God's son, cleanseth us from 
all sin, I John, ist Chap. 7th V. So you 
see it is by us obeying the form of that 
doctrine which was delivered, that is the 
way we get quickened together with Christ 
and are in Him and His blood cleanseth 
from all sin. 



Chapter XVII. 
I want no% to speak some more about 
translation and translators, give some rea- 
sons why we do not get the meaning of 
some words and sentences always trans- 
lated right. One reason is in King James' 
translation he would not let the. translators 
translate it the way they would have done 
for fear it would disturo the fiith and 
practic * of the High Church of England, 
like it was with the word bapto or baptiso 
only modified a little, and transferred into 



J 302 

the English New Testament, for there are 
no good English scholars but what know 
that the word baptised is not an English 
word. The word, or preposition en, oc - 
curs twenty-seven hundred and twenty 
tinies in Greek New Testament and about 
twenty-five hundred times it is translated 
in, and about forty times translated with. 
So the chances to be translated with is only 
equal to forty out of twenty-seven hun- 
dred times to be translated with. But 
King James would not let them translate 
the preposition en udati in water for that 
would have settled the mode, and he might 
as well have let them translate the word 
baptise into its true meaning — dip or im- 
merse — but he saw the point and had them 
translate the sentence baptiste en udati, 
which means to dip or immerse in water, 
which all good Greek scholars know to be 
so; but he had them put in his translation 
baptised with water instead of dipped in 
water. He did it to leave the matter un- 
settled so as not to disturb the faith or 
practice of the High Church of England; 
and of course favored them in some other 
parts of his translation, like it is translated 



303 

in Mark, ist chap., 5th v., and there went 
out unto him all the land of Judea and 
they of Jerusalem and were all baptised 
of him in the River Jordan. Now I want 
you to take notice that in the Greek Tes- 
tament the preposition en is not there 
where they have translated it ^'in the River 
Jordan/* but the preposition eis is there 
and should have been translated into the 
River Jordan. Mark, 1st chap., 9th v., 
and it came to pass in those days that 
Jesus came to Nasereth, of Galilee, and 
was baptised of John in the Jordan; and 
there the preposition eis, which means 
into, but there they have translated it in 
the River Jordan, where it should have 
been into the River Jordon. The prepo- 
sition eis is an act or a motion from with- 
out to within; the preposition en means in 
or within; en corresponds to the English 
preposition in, eis to the English preposi- 
tion into. Matt., 3d chap., ist v., the 
preposition en. They have translated it 
with when it should have been in\ Mark, 
1st chap., 8th v., I indeed baptise you 
loith water, when it should have been in 
water, John, ist chap , 26th v., and John 



mu 

answered, ^ 'I baptise with water, when it 
should have been in water. But you ask 
me how I know. Because in all those 
places mentioned were translated so in 
King James' translation, and in the origi- 
nal Greek New Testament the preposition 
en has the meaning in Greek that the 
preposition in has in English; but in King 
James' translation, it says: I was sent to 
baptise withy and I baptise with water; 
while in the Greek it reads thus, baptise en 
udati in water. And if King James had 
let them translate the word with the prep- 
osition en into English, it would have read 
this way: I was sent to dip or immerse 
you in water; I dip you in water unto 
repentance. It would not make good 
sense to say I dip you with water or to say 
I was sent to immerse you ^e;/^^ water; and 
there is no good Greek scholar, if he is 
net biased by prejudice or compelled by 
authority, but what will translate the sen- 
tence baptise en udati, dip or immerse in 
water, or into water, for he cannot 
do it any other way and give the 
true meaning of the Greek sentence. I 
am not doing this to establish any theory, 



305 

mode or system, but to show what preju- 
dice does and keeps us from having a true 
t»*anslation. One reason is, the two Greek 
prepositions en and eiSy have so near the 
same meaning (one means in and the other 
into) that the translators sometimes get 
them mixed and thereby do not always 
get it right; and it is the same way with 
other prepositions, and words and sen- 
tences. Another reason is the lexico- 
graphers and dictionarians of the ancient 
languages, Hebrew, Greek and Latin, do 
not get the right idea of what the Prophets, 
or Christ or the Apostles aimed to convey 
and thereby do not get the true meanings 
of the words and therefore cannot give 
correct definitions of the words. But there 
are about ten good lexicons dictionar- 
ies of the Hebrew, Greek and Latin lan- 
guages and of course hold each other gen- 
erally straight and get the right meaning 
and gi^'e the right definition of the words 
generally, not always, and sometimes the 
translators do not get the definition the 
lexicons aim to give, but there are so 
many lexicons and the translator has a 

right to appeal from one to another, from 
20 



306 

Donegan to Robertson and so on, like we 
do in the English dictionaries. We can 
appeal from Johnson to Walker, from 
Walker to Webster, from Webster to Wor- 
cester, havifig about four prominent die 
tionaries, there being about eight in all. 
We can, by taking some pains, get the true 
definition ot about all the English words. 
When a good English scholar writes a 
book and should leave out a word or put 
in a word where he ought not, or leave 
out a sentence or put in a sentence where 
he ought not, we would know by the gen 
eral ideas that he was aiming to convey, 
that they were mistakes; but we would 
know by the tenor of the general subject 
the ideas he was aiming to convey, almost 
as certain as if he had made no mistakes. 
And so it is with the scriptures, the writ- 
ing of the prophets and apostles; the lexi- 
cons may not have understood it right. 
The lexicons may not have given <he 
definition of all the words just right, or the 
meaning of all the sentences just right, but 
they come so near it that the translators 
can get the main ideas about right and 
can and do translate the main meaning of 



307 

the prophets and of the apostles, but they 
make some few mistakes and sometimes 
through prejudice do not translate it right, 
and sometimes through compulsion they 
do not do it right; although in the main it 
is translated right; so much so that we can 
get the main meaning of the writings of 
the prophets and of the apostles; so much 
so that we can understand the subject upon 
which they were writing and by the main 
tenor of the subject we can 'generally 
tell when and where they have not trans- 
lated right; whether done by mistake, 
prejudice or compulsion that we cannot 
always tell, but can sometimes. But with 
all the prejudices and compulsions of 
King James, although some of the words 
and some of the sentences have died and 
gone out of use since his translation was 
made, I hold King James' translation as 
good, if not the best, of any we have now; 
for a very great majority of that work is 
right, so much so that we can understand 
the general teaching of the prophets, 
Christ and the apostles; and we need not 
expect any better, for all men are fallible 
and liable to error, and in fact I do not 



308 

know that we need any better, for we can 
learn everything by it that pertains to our 
happiness both here and hereafter. So 
we need not quibble about some 
mistakes, or mistakes that the lex- 
icons may have made, or mistakes 
takes the translators may have made, or 
about the words and sentences dying and 
going out of use since the translation was 
made. So by the present translation, 
King James, we can get the main ideas 
that the prophets, Christ and the apostles 
intended to convey; so much so that if we 
want to we can understand about all of it, 
with close attention. 

The reason I have been explaining so 
much about scripture, I have to use it in 
my work on Manology and Soulology. I 
use it with science and scientists, philo- 
sophy and philosophers, astronomy and 
astronomers, linquists, dictionarians, log- 
icians and by observation, logical rea- 
soning and common sense and with and by 
metaphysics and metaphysical reasoning; 
with and by all those helps just mentioned. 
I have shown and proven by some of these 
mentioned that the soul of man, a human 



309 

being is immortal and eternal, and that 
the body, the corporeal body of a human 
being, is mortal and is corruptible and can 
be killed; destroyed, burned up like stub- 
ble or chaff; Isaiah, 47th chap., 14th v.; 
Matt., 3d chap., 12th v.; like trees cast 
into the fire and burned up; Matt., 
3d chap. , lOth V. Those that offend and 
which do iniquity shall be cast into a fiery 
furnace and there will be weeping and 
wailing. Matt., 13th chap., 42d v. And 
that is the second death, the separation of 
soul and body and will be like 
it is at the first death the first 
separation of soul and body, a great 
deal of suffering, only more so, for they 
will be as it were in a furnace of fire, and 
their corporeal bodies like stubble or chaff, 
will be burnt up and be no more; and the 
soul be cast into outer darkness; Matt, 
25th chap., 30th v.; anl be eternally un- 
happy, for their bodies have been burned 
up and the soul has no place of abode, no 
house or tabernacle to dwell in any 
more and is like a vagabond, has no place 
of enjoyment any more, and will be eter- 
nally unhappy. Of course I am talking 



310 

about the soul, for the corporeal body is 
burned up at the second death and loses 
its identity and is no more, has no happi- 
ness or uuhappiness, for it ceases to be. 
And that is the future destiny of all the 
human family, without they comply with 
certain conditions and avert it. All 
the way we can avert it is by obey- 
ing Christ, for He is the author of eternal 
salvation unto all them that obey Him 
Hebrews, 5th chap. 9th v. So we must 
obey Him to get rid of that second death, 
second separation of soul and body; we 
must do what He tells us to do, so as to 
get a germ of that life that Adam lost 
which was the spirit of life, divine life, 
divine connection with God; that life is the 
perpetuator, the immortalizer; it is what 
immortalized Adam's corporeal body, but 
when Adam sinned he lost that divine con- 
nection with God, divine union with God 
which was the spirit of life, and when he 
lost that life, his corporeal body then was 
mortal and had nothing in it to immortal- 
ize it and then that corporeal body will 
soon be so it is not a fit place for the soul 
to dwell in any longer [so the soul leaves 



311 

the body, and the corporeal body is burned 
up. And that is the condition the whole 
human family is in. To avert that, we 
must come to Christ; Matt. 11-28, Christ 
says, Come unto Me; then we ought to 
obey Him. John, loth chap. loth vs. 
Jesus says, I am come that they may have 
life. He must have meant divine life, for 
they had vital life, physical life, but not 
the life of the spirit; John 5th chap. 40th 
V. Christ says you will not come to 
Me that you might have life; so they must 
come to Christ to get that lite or a germ 
of it that Adam lost, or their corporeal 
bodies will be burned up; it is in one body 
that we get the spirit of life; Eph. 2d 
chap. 6th v., and that he might reconcile 
both unto God in one body; to be in that 
one body is to be in Christ's body which 
He is the head of, which is the church; 
Eph. 2d chap. 22d v., in whom ye also are 
builded together for a habitatation of God 
through the spirit, then in that body, 
which is the church, God's spirit, the spirit 
of life dwells; and that is where we get 
that life that Adam lost, or a germ of it. 
For ye are all the children of Got! by 



312 

faith in Christ Jesus, Gal. 3d chap. 26th v. 
For as many of you as have been baptised 
into Christ have put on Christ, 27th v. 
There is neither Jew nor Greek, there is 
neither bond nor free, there is neither 
male nor female; for ye are all one in 
Christ Jesus, 28th v. And if ye be Christ's, 
then are ye Abraham's seed, and heirs ac- 
cording to the promise — 29th v. , that prom- 
ise was made to Abraham that in him and 
his seed all the families of the earth should 
be blessed, and the Apostle said his seed 
is Christ, Gal, 3d chap. 6th v.; in Christ in 
His body is where we are blessed with 
that life that Adam lost. Eph. 2d chap. 
i6th v., and that he might reconcile both 
unto God in one body by the cross hav- 
ing slain the enmity thereby; he then was 
speaking of the Jew and Gentile being 
reconciled to God in one body; then speak- 
ing of Christ, in whom ye also are builded 
together for a habitation of God through 
the spirit, so the spirit of Hfe dwells in that 
body and that is where we get the spirit of 
life that Adam lost; John, 20th chap. 
2 1st v.; then said Jesus to them again. 
Peace be unto you; as my Father hath sent 



^ 3il3 

Me, even so I send you; and when 
He had said this, He breathed on them, 
and saith unto them. Receive ye the Holy 
Ghost, 22d V. That is when He gave that 
body, the church, the spirit of Hfe; and in 
that body, the church is where we get that 
spirit of Hfe. 

Acts, 2d chap., 38th v., then Peter said 
unto them, * 'Repent, and be baptised 
every one of you vnto the name of Jesus 
Christ for the remission of sins and ye 
shall receive the gift of the Holy Spirit," 
which was the spirit of life that Adam lost. 
Eph. 1st chap., 13th v., in whom also 
after that ye believed ye were sealed with 
that Holy Spirit of promise; which was 
the spirit of life. John, 3d chap., 3d, 4th 
and 5th v., to be borne of water you must 
be conceived in water, or you could not be 
raised out of it; and to be born of the spirit 
you must be begotten by the spirit of 
truth; John, 15th chap., 26th v., if 
his own will begot He us with the word of 
truth, James, chap, i 18 v., the 
spirit of truth John, chap. 15, 26 v., born 
again, not of corruptible seed, but of in- 
corruptible seed by the word of God; I 



314 

Peter, ist chap , 23d v. That is the way 
we are born of the spirit. So when we 
are born of water then we are born again; 
born of water and of the spirit into the 
kingdom of God's dear Son into his body 
which is the church; when we are born 
into his kingdom we are born into his 
church; and when we are born into his 
church we are botn into one body — all 
synonomous, meaning the same thing; and 
in that one body we are reckoned to 
God, the Father and have union and com- 
munion with the Father. That is where 
we get that divine connection, divine 
spirit, divine life, that Adam lost when he 
sinned, and his corporeal body became 
mortal, like it was before it had any divine 
connection with God. It had nothing 
connected with it to perpetuate and im- 
mortalize it so it had to go back to its 
mother earth, from whence it came. And 
that is the condition that all our corporeal 
bodies are in, and so we can see and know 
by our observations, for it is continually 
occurring all the time — all the time they 
are dying and going back to dust; but our 
souls are immortal and eternal, as I have 



315 

abundantly proven in so many different 
ways, as I have shown in this work on 
Manology; for I have shown undoubtedly 
that the soul was composed of an incor- 
poreal spirit substance. Although we can- 
not see spirit substance, we know that 
there is something that may be called an 
incorporeal spirit substance by the func- 
tions it fills and the effects it produces; for 
it fills functions and produces effects that 
no other substance could. So we know it 
exists and that it has existed eternally, for 
there is no other substance in all the 
realms of nature that has life, mind and 
spirit, motion power in it; nothing has 
them but that incorporeal spirit substance. 
And no substance can produce something 
out of nothing, or out of something that 
it has not something out of which to pro- 
duce it. It would be like producing an 
effect without a cause, all of which are im- 
possible. Thea we know that there is 
something that may be called soul and it 
is immortal and will exist eternally, for it 
was composed out of a part of an incor- 
porial spirit substance, out ot that part of 
it that has life, mind and motionality, the 



316 

power of motion; and that incorporeal 
spirit substance being immortal and hav- 
ing existed eternally, and the soul being 
composed out of that, it is immortal and 
will exist eternally. But before God saw 
fit to form the soul, He saw fit to make or 
form a body out of matter, a corporeal 
substance, which is a corporeal body and 
in scriptures is called a natural body, the 
first b jdy, the first man Adam. Then He 
formed another body out of an incorporeal 
substance, which in scriptures is called a 
spiritual body, or second body, or second 
man or Lord from heaven, or inner man, 
because it was to dwell in the outer man 
or is called soul. 

^-^^^^^ 
Chapter XVIII. 

And when the outer man and inner 
man are quickened together they are 
called soul and body, and are called a 
human being; but when God placed the 
soul in that first body, that corporeal body. 
He placed it there to see happiness and to 
operate in, to fill its functions and produce 
the effects that it was designed to fill and 



317 

produce, for its own happiness and for the 
glory of God. Then the soul that is com- 
posed of life, mind and motionality, 
spirit, motion power, has all these things 
and can not be completely happy without 
that corporeal body that was made 
for it, in which and by which 
which to operate. And God gave that 
corporeal body divine life, divine connec- 
tion with Himself, so that the body would 
be perpetuated and kept immortalized, 
while it had divine life, divine connection 
with God, but Adam sinned and lost that 
divine life, divine connection with God, 
and thea that corporeal body was mortal 
and had nothing connected with it that 
would perpetuate and immortalize it and 
it would become an unfit place for the soul 
in which to operate and see happiness, and 
the soul will leave the body which is the 
first separation of soul and body and is called 
the first death; the body ceases to inspire 
the spirit of life with oxygen that has been 
carried by inspiration into the blood which 
it purified, and then the blood as a vehicle 
carried the vitality of the spirit to every 
part of the body, and gave vitality and 



318 

nourishment to the whole person, but 
when the soul left the body everything 
ceased to operate, the body ceased to in- 
spire, the blood congealed in the body and 
the spirit of vitality returns to God w^ho 
gave it, and the soul goes to a place, state 
or condition called hades in Greek and 
sheol or haden in Hebrew, all meaning in 
English the place where souls go after 
they leave the body. But in hades there 
are two places, one called tartarus where 
the wicked souls go, and the other pam- 
dise where the righteous souls go; and 
there in hades they will all remain until the 
resurrection day until their bodies are 
raised from the dead, and then the souls 
will go into their bodies again and then 
both soul and body of the wicked 
will be cast into the lake that 
burns with fire and brimstone which 
is the second death, second separa- 
tion of soul and body, their bodies being 
like stubble or chaff, burned up, and their 
souls be cast into outer darkness where 
they will eternally weep, for they have no 
bodies in which to operate and see happi- 
ness and never can have any more for 



319 

their bodies are burned up and God will 
not make them another one, for He offered 
them a chance to have that body immor- 
talized and perpetuated, but they did not 
accept it. The body was made for the 
soul to operate in and to see happiness 
in, and for it to glorify God in, and it can 
not be happ3' without it; so if its body 
is burned up it will be eternally unhappy. 
And that is the future destiny of the whole 
human family without they comply with 
certain conditions and avert it. The con- 
dition is to accept Christ, and believe on 
Him, and do whatever He and His apos- 
tles tell us to do, and now since 
their death, they tell us through 
their written word what to do. 
And on the first day of the week after He 
had risen from the dead, (in Mark, i6th 
chap. 2d V.) and very early in the morning 
on the first of the week ( 9th v.) Jesus ap- 
peared to Mary, and Luke says in the 24th 
chap., 2istv., it was the third day after 
He was crucified, and on that day Mark 
says in the 1 6th chap. 15 th v: Christ said 
unto them go ye into all the world and 
preach the gospel to every creature, and 



320 __^ 

he that believeth and is babtised 
shall be saved. When they believe and 
resolve to be baptised then they are be- 
gotten with the word of truth, John, 15th 
chap., 13th v., by the spirit of truth, and 
then when you have been baptised into 
water you are conceived in water, and 
when you are raised out of it you are born 
of water and of the spirit. (I Peter, chap., 
I, 23 v.) Then you have been born again, 
not of corruptible seed but of incorruptible 
seed, by the word of God which lives 
and abides forever. (Luke, 8th chap,, 
iithv.) The seed is the word of God, 
truth of God. What is truth? Thy word 
is truth, (John, 17th chap., 17th v.) 
Sanctify them through thy truth; Thy word 
is truth. (I Cor., 4th chap., 15th v.) Be- 
gotten through the gospel; so believing the 
gospel and being baptised, immersed in 
water, amounts to the same thing exactly 
as being born of water and of the spirit, 
for both are the same process by which 
we get into the kingdom, into Chiist, into 
His body, into the church which is His 
body, into the family of God, it is the act 
of transposition out of the kingdom^of 



321 

darkness into the kingdom of God's dear 
Son. Galatian?, 3d chap., 27th, 28th 
and 29th v.: ''For as many of you as have 
been baptised into Christ have put on 
Christ. There is neither Jew nor Greek, 
there is neither bond nor free, there is 
neither male nor female, for ye are all one 
in Christ Jesus. And if ye be Christ's, 
then are ye Abraham's seed, and heirs ac- 
cording to the promise." Galatians, 4th 
chap., 4th, 5th, 6th and 7th v.: ''But 
when the fullness of the time was come, 
God sent forth His Son, made of woman, 
made under the law, to redeem, them that 
were under the law, that we might receive 
the adoption of sons. And because ye are 
sons, God has sent forth the spirit of His 
Son into your hearts, crying Abba, Father. 
Wherefore thou art no more a servant, but 
a son; and if a son, then an heir of God 
through Christ." So you can not fail to 
see that it is by believing and being bap- 
tised, immersed, born of water and spirit 
that we get into those blessings just men- 
tioned. And is where and by which we 
receive the remission of sins and get the 
spirit of Christ which is the spirit of life 



322 

that Adam lost; but we do not get enough 
of that life to make us live here eternally, 
we only get a germ, the ernest of that life, 
only enough to quicken, make alive our 
mortal bodies after we are dead and im- 
mortalize and perpetuate them. So the 
soul will go into them again so the soul 
and body will live together again. I want 
to speak a little more about being in 
Christ. In Eph., ist chap. 7th v., it says: 
In whom we have redemption through His 
blood, the forgiveness of sins; nth v.; In 
whom also we have obtained an inherit- 
ance; i3th v.; In whom also, after that ye 
believed, ye were sealed with that Holy 
Spirit of promise, which is the spirit of 
life, the life that Adam lost; same 
chap., 14th v.; Which is the ernest of our 
inheritance until the redemption of the 
purchased possession; the ernest of our in- 
heritance means a small portion of that 
life that we are to have the whole of after 
we are raised from the dead, and that will 
be a part of that life that Adam lost or 
rather the same kind, the kind that would 
immortalize and perpetuate our corporeal 
bodies and save us from that second death. 



323 

Now I want to explain a little more 
about the commission as given by Mark, 
and as given by Matthew. I want to do 
this to show what baptism meant when 
the commission was given, whether it was 
water baptism or Holy Ghost baptism; for 
these are the two baptisms spoken of in 
scripture, and we want to know which one 
it was! Mark records it, and said unto 
them; ''Go ye into all the world and 
preach the gospel to every creature, and 
he that believeth and is baptised shall be 
saved. " Well, some think that he meant 
Holy Ghost baptism, and others that he 
meant water baptism. We might find out 
by seeing how Matthew records it. Matt., 
28th chap , 1 8th and 19th v.; Jesus came 
and spake unto them, saying, All power 
is given unto Me in heaven and in earth. 
Go ye therefore and teach all nations, 
baptising them in the name of the Father, 
and of the Son, and of the Holy Ghost. 
Now we see by the way that Matt, gives 
it that the Apostles were to do the bap- 
tising, and it is certain they could not bap- 
tize with the Holy Ghost for no man can 
do that, not even Christ Himself, for there 



324 

is no one that has the control of the Koly 
Ghost, Holy Spirit, the comforter, the 
spirit of truth that the Apostles were bap- 
tised with; no one has control of that but 
the Father, Himself, as I expect to show 
by Christ, in John, 14th chap., i6th v., 
Jesus says I will pray the Father, and he 
shall give you another Comforter; ijth v., 
even the spirit of truth; 26 v., But the 
Comforter, which is the Holy Ghost, 
(Holy Spirit) whom the Father will send 
in My name; 15th chap., 26th v.. But 
when the Comforter is come, whom I will 
send unto you from the Father, even the 
spirit of truths which proceedeth from the 
Father, he shall testify of me. So we see 
that the spirit of truth, the Comforter and 
the Holy Ghost, the spirit are all the same 
thing, and is what the Father has control 
of, and is what proceeded from the Father 
when the Disciples were baptized on the 
day of Pentecost. But the Disciples had 
received the Holy Ghost, Holy Spirit, the 
spirit of life, the first night after Christ 
rose from the dead, the first day in the 
evening when the doors were shut. Then 
came Jesus aud stood in the midst of that 



325 

body and He was the head of that body, 
that assembly, for He had told them where 
to go, where to assemble and He would be 
there, and He stood in their midst and 
said: 'Teace be unto you; as My Father 
has sent Me even so send'I you/' Then 
they were built together and the commis- 
sion given them; then He breathed on 
them, on that assembly, on that body of 
which He was the head, which was the 
church, aiidsaith unto them, *'Recieve ye 
the Holy Ghost," Holy Spirit, the spirit 
of life, and that body which is the church 
has that spirit of life in it, and has had 
ever since it was given to it by Christ; and 
when we get into that body, the church, 
we get a germ, an earnest of that life, for 
Christ had that Holy Ghost, Holy Spirit, 
spirit of life, Christ had that life to give to 
them that obey Him; John 5th chap., 
26th. v.; For as the Father has life in Him- 
self; so hath He given to the Son to have 
life in Himself. Christ, though a Son, 
learned obedience by things that He suf- 
fered, and being made perfect He became 
the author of eternal salvation, (Heb., 
5th chap., 9th v.) author of etern- 



326 

al life to all them that obey Him. 
The Son had divine connection with the 
Father and of course had divine life with 
the Father; John, 5th chap,, 26 v.; For as 
the Father hath Hfe in Himself, so hath 
He given to the Son to have life in Him- 
self; 27th V. and hath given Him authority 
to execute judgment also, because He is 
the Son of man. Now, because Christ is 
the Son of man as well as the Son of God, 
the Father hath given Him authority to ex- 
ecute judgment and give life to them that 
obey Him, John, 5th chap., 28th, 29th 
and 40th v.: **Marvel not at this; for the 
hour is coming in which all that are in 
the graves shall hear His voice, and shall 
come forth; they that have done good, 
unto the resurrection of life; and they that 
have done evil unto the resurrection of 
damnation. And ye will not come to Me, 
that ye might have life.'* Those that 
come get that life and then they 
have divine life, have divine con- 
nection with Christ, and He has divine 
connection, divine life with the Father. 
Then through Christ we get that divine 
connection, divine life that Adam lost. 



327 

The way we come to Christ is by believing 
what the Apostles preached and being 
baptised in the name, by the authority of 
the Father, and of the Son, and of the 
Holy Ghost, Holy Spirit, baptised into 
the name of Christ for the remission of 
sins; and then we receive the gift of the 
Holy Spirit of promise, the promise was 
made to Abraham: *Tn thee and thy 
seed all the families of the earth shall be 
blessed," blessed with that life that Adam 
lost; and Paul says thy seed meant Christ, 
so we have to come to Christ to get that 
life, to get that blessing that was promised. 
And the way to come to Christ is by be- 
lieving what the Apostles say and being 
baptised. But I have already explained 
that Christ could not have meant Holy 
Ghost, Holy Spirit, when He gave the 
commission for He told them to do the 
baptising, and they, as I have already 
shown, could not do that, for the Father 
is the only one that can do that. 
He is the only one that has the con- 
trol of the Holy Spirit, the Comforter, the 
spirit of truth. There is another Holy 
Spirit spoken of and that is the spirit of 



328 

life, and the Son hath a part of that life 
aud has the control of it; that is the spirit 
ofHfe. (John, 5th chap., 26th v.) For 
as the Father hath life in Himself, so hath 
He given to the Son to have life in Him- 
self So the first night after He rose from 
the dead He breathed on His disciples 
and told them to receive the Holy Spirit, 
the spirit of life. Paul says one spirit and 
one body; so we thought that there was 
but one spirit. Well there is but one 
spirit in that one body, which is the 
church; but there are many spirits, wicked 
spirits, and the holy angels that may be 
called holy spirits; angels are spirits. But 
there are but two Holy Spirits that are 
spoken of that belong directly to the Father 
and the Son; one is called the Comforter, 
the spirit of truth, and one the spirit of 
life. God, the Father, has sole control of 
the Holy Spirit, the Comforter, the spirit 
of truth, as I have already proven, but 
now will give some more proof. (Acts, 
1st chap., 4th V.) And, being assembled 
together with them, commanded them 
that they should not depart from Jerusa- 
lem, but wait for the promise of the 



829 

Father; 5th v.; For John truly baptised 
with water; but ye shall be baptised with 
the Holy Ghost (Holy Spirit) not many 
days hence. (Luke, 24th chap., 49th v.) 
And, behold, I send the promise of My 
Father upon you; but tarry ye in the city 
of Jerusalem, until ye be endowed with 
power from on high. So that promise 
had to come from the Father and that 
power from on high; that was spoken while 
Christ was here on earth. (John, 14th 
chap., 1 6th V.) And I will pray the 
Father, and He shall give you another 
Comforter. (26th v.) But the Com- 
forter, which is the Holy Ghost (Holy 
Spirit), whom the Father will send in My 
name. He shall teach you all things. Re- 
member all this has to come from God, 
the Father, and come from on high. And 
they were told to tarry in Jerusalem, and 
that they should be baptised, with the 
Holy Spirit not many days hence; so they 
tarried for the promise from on high, 
(Acts, 2d chap., ist, 2d, 3d and 4th v.) 
And when the day of Pentecost was fully 
come, they were all with one accord in one 
place. And suddenly there came a sound 



330 

from heaven as of a rushing, mighty wind, 
and it filled all the house where they were 
sitting. And there appeared unto them 
cloven tongues like as of fire, and it sat 
upon each of them. And they were all 
filled with the Holy Ghost, and began to 
speak with other tongues as the spirit gave 
them utterance. (13th v.) Some said 
these men are full of new wine 
(Same chapter, 14th, 15 th, i6th 
and i/th v.) But Peter, stand- 
ing up with the eleven, lifted up his voice 
and said unto them, Ye menof Judia, and 
all ye that dwell at Jerusalem, be this 
known unto you, and hearken to my 
words, for these are not drunken, as ye 
suppose, seeing it is but the third hour of 
the day. But this is that which was spoken 
by the prophet Joel: And it shall come 
to pass in the last days, saith God, I will 
pour out of My spirit upon all flesh; 1 8th 
v.; And on my servants and on my hand- 
maidens I will pour out in those days of 
My Spirit; and they shall prophesy. Now, 
if any person will examine all these places 
that I have referred to, he can see and 
know that the Father is the only one that 



331 

has the control of the Holy Ghost, Holy 
Spirit, the Comforter, the spirit of truth 
and that He is the only one that can or 
does baptise with it. So when the com- 
mission was given as recorded by Mark, 
i6th chap., 15th and i6th v.; And He said 
unto them, *'Go ye into all the world and 
preach the gospel to every creature. He 
that believeth and is baptised shall be 
saved," it must have meant water babtism 
for Matt, records the same commission ex- 
actly and he says, "Go ye therefore and 
teach all nations, baptising them in the 
name of the Father, and of the Son, and 
of the Holy Spirit." Then that baptism 
is done by the authority of the Father and 
Son and Holy Ghost. Then you see it is 
by the authority of the Holy Ghost and 
not in or with the Holy Ghost. Then it 
must have been in water that Christ meant 
when He gave the commission. Another 
reason that Christ meant in water, John, 
3d chap., 3d, 4th and 5th v., you must be 
born of water and of the spirit or you can 
not enter the kingdom of God. The way 
we are born of water is by being im- 
mersed into water and then being raised 



332 

out of it into a new life, into the kingdom 
of God*s dear Son, and that is where we 
get that new life so as to in- 
herit eternal life. To be botn of 
the spirit we must be begotten by 
the spirit, (James, ist chap., i8th 
V.) be begotten by the spirit of truth, 
the word of truth; I Peter, ist chap., 
23d v.; being born again not of cor- 
ruptible seed, but of incorruptible, by the 
word of God, which lives and abides for- 
ever. So you see what it means by being 
born of the spirit. Christ tells how being 
born of the water and of the spirit was to 
be brought about. He tells it in His com- 
mission as recorded by Mark in the i6th 
chap., 15th V. And He said unto them, 
**Go ye into all the world and preach the 
gospel to every creature. And He that 
believeth and is baptised shall be saved; 
and he that believeth not shall be 
damned.'' So when the gospel was 
preached and they believed it and resolved 
to be immersed, they were then begotten 
by the word of truth, the spirit of truth, 
and when they were immersed into water 
and raised again out of water, they were 



333 

then born of water and of the spirit. They 
had been born again not of corruptible 
seed but of incorruptible seed by the word 
of God which liveth and abideth forever, 
I Peter, ist chap., 23 v.; and in the 25th 
V. He says this the word which is by the 
gospel preached unto you. So you can 
not help but see what is meant by being 
born of tbe spirit, and that it is done by 
andthrough the word, by the gospel. And 
another reason why it must have been 
water that was meant instead of the Holy 
Ghost, Holy Spirit in Col., 2d chap., 12th 
V. it says buried with Him in babtism, and 
when Christ was baptised He certainly was 
not buried in the Holy Ghost but must 
have been buried in water, for in Mark, 
1st chap., 9th V. He says Christ was bap- 
tised of John in Jordan, loth v., and 
straightway coming up out of the water; 
then it must have been water that Christ, 
was buried in when He was immersed, 
b3ipti3ed and not buried in the Holy Ghost, 
Holy Spirit. Then when we are buried 
with Him by immersion, baptism, we must 
be buried in water and not in the Holy 
Ghost. So you see it must have been 



334 

water that they were buried in when they 
were immersed, baptised. One more proof 
that it was water that they were buried in 
when they were immersed, baptised, one 
more proof that it was water that was 
meant when the commission was given. 
A short time before the day of Pentecost, 
Jesus said. Acts, ist chap., 5th v,, Ye 
shall be baptised with the Holy Ghost 
not many days hence; Acts, 2d chap., ist 
V. ; And when the day of Pentecost was 
fully come they were all with one accord 
in one place; 2d v.; And suddenly there 
came a sound from heaven as of a rushing, 
mighty wind, and it filled all the house 
where they were sitting. Now, this I be- 
lieve is admitted by all who believe the 
scriptures to be the time when they were 
baptised with the Holy Spirit. The next 
account of the baptism of the Holy Ghost, 
Holy Spirit, is in Acts, loth chap , 44th 
v.; While Peter yet spake these words, 
the Holy Ghost fell on all of them which 
heard the word; 45 th v., that on the Gen- 
tiles also was poured out the gift of the 
Holy Ghost. 46th v.; Then answered 
Peter, 47th v.. Can any man forbid water 



335 

that these should not be baptised, which 
have received the Holy Ghost as well as 
we? 48th v.; And he commanded them to 
be baptised in the name of the Lord Jesus. 
So you see that water baptism is a com- 
mand and we can obey a command, but 
the Holy Spirit baptism is a promise and 
we cannot obey a promise. Right here I 
want you to take notice that that is the 
last account that we have of anybody being 
baptised with the Holy Ghost, Holy 
Spirit, and we would not have known that 
it was the baptism of the Holy Spirit if 
Peter had not have s lid it was poured out 
on them as it was on us at the beginning, 
ning for they heard them speak with 
tongues. Peter and the rest of the Jewish 
brethren that had come with him then 
knew that the Gentiles had received the 
baptism of the Holy Spirit lor they had 
heard them speak with tongues, for that 
was what the baptism of the Holy Spirit 
did for them on the day of Pentecost; it 
gave them power to speak with tongues 
— no person can speak with tongues with- 
out they have learned to do it — without 
they have been baptised with the Holy 



336 

Spirit; and there is no person that has 
been baptised with the Holy Spirit but 
what can speak with tongues. I defy any 
person to show a single case where they 
were baptised with the Holy Spirit but 
what did speak with tongues. 

There are a great nnany that receive the 
Holy Spirit that are not baptised with it, 
and of course can not speak with tongues. 
There are only two places where they 
were baptised with it. One was on the 
day of Pentecost, when it gave them 
power to speak with tongues and brought 
all things to their remembrance, so they 
could preach the gospel to f^ivery creature 
and so they could work miracles; and the 
other one was on the household of Cor- 
nelius, so as to convince Peter and the 
other Jewish brethren that had gone with 
Peter, that the Gentiles had a right to be 
buried with Christ in water by baptism, 
immersed in water so as to be born of water 
and of the spirit into the kingdom of God's 
dear Son, into the family of God, into the 
church of Christ, so as to receive the Holy 
Spirit of promise which was the spirit of 
life, whereby we are- sealed, which is the 



337 

earnest of our inheritance until we are 
raised from the dead; then we shall have 
eternal life, but now we are onl}^ sealed 
with the earnest of that life which is only 
a small portion of it, until we are raised 
from the dead, when we are to have the 
whole of that life which is eternal life. 
Now, to show that I am rig^ht about Cor- 
nelius being baptised with the Holy Spirit 
to convince the Jewish 'brethren that the 
Gentiles had a right to be fellow heirs of 
eternal life with them, if they would be- 
come citizens of the kingdom of God's 
dear Son. And when they heard them 
speak with tongues, they knew that they 
had been baptised with the Holy Ghost, 
for none could speak with tongues without 
they had been baptised with it, and all 
that ever were baptised with it could speak 
with tongues. (Acts, loth chap., 4Sth v.) 
As many as came with Peter were aston- 
ished, because that on the Gentiles also 
was poured out the gift of the Holy Ghost. 
46th v.; For they heard them speak with 
tongues. Then answered Peter, 47th v., 
Can any man forbid water, that these 

should not be baptised, which have received 
22 



338 

the Hol)^ Spirit as well as we? So you see 
it was to convince them that the gentiles 
had a right to be in the kingdom of God 
as well as they; and right away He com- 
manded them to be baptised into the name 
of the Lord. And that must have been 
water baptism because He said who can 
forbid water and because it was a com- 
mand and they could obey, while they 
could not obey a promise ani the Holy 
Spirit is always a promise. And Cornelius is 
the last person that we have any account 
of being baptised with the Holy Ghost, 
Holy Spirit, and he was baptised after- 
wards with water. Paul says in Eph., 4th 
chap., 5th v.: One Lord, one faith, one 
baptism. So there is but one baptism 
now, nor has been since Cornelius was 
baptised with the Holy Ghost and with 
water afterwards. So you see it must 
have been water baptism that was con- 
tinued. After that Philip and the eunuch 
came to a certain water and the eunuch 
said: See here is water, what doth hin- 
der me from being baptised. And Philip 
said, If thou believeth with all thine heart 
thou mayst. And the eunuch answered 



339 

and said, I believe that Jesus Christ is the 
Son of God. And he commanded the 
chariot to stand still, and they went down, 
both Philip and the eunuch went down into 
the water; and he baptised him, and when 
they were come up oat of the water the 
spirit of the Lord caught away Philip. 
Philip had preached to the eunuch 
and he must have preached about 
water baptism or he would not, when he 
came to the water, have wanted to be 
baptised in it. But if he had been preach- 
ing about Holy Ghost baptism he would 
have wanted to have been baptised in it 
or with it. But the eunuch never said a 
word about Holy Ghost baptism, so you 
see it was water baptism that was contin- 
ued. You might ask me, did you not say 
that no one could baptise with the Holy 
Ghost, the Comforter, the spirit of truth, 
but God the Father, and not even the Son? 
Yes, I said none but the Father and I 
proved it by Christ's own words, but you 
may have forgotten so I will give some of 
the proof again. (John, 14th chap., 26th 
v.) Christ says, I will pray the Father, 
and He shall give you another Comforter, 



340 

which is the Holy Ghost, Holy 
Spirit, whom the Father will send 
in my name. (John, 15th chap., 26th v.) 
But when the Comforter is come, whom I 
will send unto you from the Father, even 
the spirit of truth, which proceedeth from 
the Father, he shall testify of me; of 
Christ, of course. (John» 1 6th chap., 7th 
v.). Nevertheless, I tell you the truth; it is 
expedient for you that I go away; for if I 
go not away the Comforter will not come 
unto you. But if I depart, I will send Him 
unto you. Now I want you to remember 
(John, 15th chap., 26th v.) that the Com- 
forter is the Holy Ghost, holy spirit. I 
want to speak a little more about Christ 
baptising. 

-^^^^^ 

Chapter XIX. 

I said that Christ did not and had not 
the power to baptise with the Holy Ghost, 
the Comforter, the spirit of truth, and I 
think I proved it. But you might ask me 
again how I get along with that idea, 
when John, the Baptist, as recorded by 
Matt., 3d chap., nth v., says, I indeed 



_^ 341 

baptise you with water unto repentance; 
but he that cometh after me is mightier 
than I, whose shoes I am not worthy to 
bear; he shall baptise you with the Holy 
Ghost, and with fire. I want you to take 
particular notice if he was talking to any 
particular ones; he was talking to those 
wicked Pharisees and Sadducees, but I 
hold he was talking to the multitude, good 
and bad, promiscuously, and gave them to 
understand that Christ would have the 
power to separate the righteous from the 
wicked, and burn up the wicked and save 
the righteous in heaven. John was a 
prophet, and spake as a prophet, and used 
figurative meaning with literal meaning 
like the most of the prophets do. So we 
can catch the idea of the figure by the lit- 
eral meaning in the I2thv. , whose fan is in 
his hand, and he will thoroughly purge his 
floor, and gather his wheat into the gar- 
ner; but he will burn up the chaff with 
unquenchable fire. By the fan he must 
have meant his power to separate the 
wicked from the righteous; when he said 
purge the floor he must have meant 
cleanse the world of sin and gather the 



342 _^ 

wheat into the garner, he niust have meant 
gather the righteous into heaven; when he 
said, he shall baptise you, he must have 
meant all the people, for John was 
talking to all the people that were there. 
And when he makes the application he 
applies it to all the people in the world 
and says he shall baptise with the Holy 
Ghost, Holy Spirit and with fire. Then 
he tells how and when, and says whose 
fan is in his hand and he will thoroughly 
purge his floor, and gather the wheat into 
the garner; but the chafif he will burn up 
with unquenchable fire. Now I know 
when you get John's figurative illustration 
you cannot fail to see he was speaking of 
the end of time when the wicked and 
righteous will be separated and the wicked 
baptised with fire, and their bodies like 
chaff burned up, and their souls go into 
outer darkness where they will be eter- 
nally unhappy. That will be the future 
destiny of the whole human family with- 
out they comply with certain conditions 
and aveit it. If they comply with those 
certain conditions then they will be bap- 
tised with the Holy Ghost, Holy Spiri , 



343 

the spirit of life, that life that Christ is to 
baptise with that Holy Ghost, Holy Spirit 
baptism that John, the Baptist, said Christ 
should baptise with; not the baptism of 
the Holy Spirit that the Father baptised 
with, the Holy Ghost, Holy Spirit, the 
Comforter, the spirit of truth, which was 
to guide the apostles into all truth, teach 
them all things and bring all things to their 
remembrance. Whatsoever I have said 
unto them (John, 14th chap., 26th v). 
That was to be done by the Father. The 
reason I have gone to so much trouble and 
b^en so particular in explaining scriptures 
is because I told you that I would tell you 
how you might avert and escape that 
future destiny that you were going to to 
know as well as I do, that there are so many 
people that do not understand the scriptures 
well enough to avert and escape that future 
destiny and that is an awful condition to 
be in. And now if you have obeyed and 
been born of water and of the spirit into 
the kingdom, I want to give you a little 
scripture information, how you may stay 
there while living, and after death have an 
entrance into the everlasting kingdom and 



844 

be eternally saved. In the first place, be- 
ware lest any man spoil you through phil- 
osophy and vain conceit, after the tradi- 
tion of men, after the -rudiments of the 
world and not after Christ, for in Him 
dwelleth all the fulness of the God-head 
bodily, and ye are complete in Him which 
is the head of all principality and power, 
Col. 2d chap., 8th V. Col. 2d chap., 20th, 
2 1 St and 22d v.; Wherefore if ye be dead 
with Christ from the rudiments of the 
world, why, as though living in the world, 
are ye subject to ordinances, (Touch not, 
taste not, handle not, which all are to per- 
ish with the using;) after the command- 
ments and doctrines of men? (II 
Peter, ist chap., 5 th to 12 th v.) 
And besides this, giving all dili- 
igence, add to your faith virtue; and to 
virtue, knowledge; and to knowledge, 
temperance; and to temperance, patience; 
and to patience, godliness; and to godli- 
ness, brotherly kindness; and to brotherly 
kindness, charity. For if these things be 
in you, and abound, theoi make you that 
ye shall neither be barren nor unfruitful in 
the knowledge of our Lord Jesus Christ. 



345_ 

But he that lacketh these things is blind, and 
can not see afar off, and hath forgotten 
that he was purged from his old sins. 
Wherefore the rather, brethren, give dili- 
gence to make your calling and election 
sure, for if ye do these things, ye shall never 
fall. For so an entrance shall be adminis- 
tered unto you abundantly into the ever- 
lasting kingdom of our Lord and Savior 
Jesus Christ. (II. Peter, 3d chap., i8th 
v.) But grow in grace, and in the knowl- 
edge of our Lord and Savior Jesus Christ. 
To Him be glory both now and forever. 
Amen, (Matt. 25th chap., 31st, 32d, 33d 
and 34th V.) When the Son of man shall 
come in his glory, and all the holy angels 
with him, then shall He sit upon the throne 
of His glory. And before Him shall be 
gathered all nations, and He shall sepa 
rate them one from another, as a 
shepherd divideth his sheep from 
the goats. And he shall set the sheep 
on his right hand, but the goats on the 
left. Then shall the King say unto them 
on his right hand. Come ye, blessed of my 
Father, inherit the kingdom prepared for 
you from the foundation of the 



34fi 

world. (I Cor, 15 th chap., 5 2d 
to 56th V.) In a moment, in the 
twinkling of an eye, at the last trump; for 
the trumpet shall sound, and the dead shall 
be raised incorruptible, and we shall be 
changed. For this corruptible must put 
on incorruption, and this mortal must put 
on immortality. So when this corruptible 
shall have put on incorruption, and this 
mortal shall have put on immortality, then 
shall be brought to pass the saying that is 
written: Death is swallowed up in victory. 
O, death, where is thy sting ? O, grave, 
where is thy victory ? No wonder we can 
say that then, for Christ then has baptised 
us with the Holy Spirit of life and given 
us the whole of that life, that we only had 
the earnest of while on earth. When we 
get that life we will live eternally and be 
eternally happy; for we will have union 
and communion with the Father and the 
Son and be eternally happy. No more 
death, no more grave. 

Now I will explain that future destiny 
to ivhich the whole human family is sub- 
ject, which is the second death, the sec- 
ond separation of soul and body, the nat- 



347 

ural corporeal body be burned up like 
chaff so as to be no more, and the soul, 
the incorporeal spirit body cast into outer 
darkness and be without a corporeal body 
and be eternally unhappy. This is the 
future destiny of the whole human family, 
unless they comply with certain conditions^ 
which I will explain in the two following 
chapters with some other related ideas. I 
desire that you should read them carefully 
and study them well, that you may know 
how you may avert that future destiny 
mentioned above. 

*'As the Father hath life in Himself He 
hath given the Son to have life in Himself. 
And hath given Him authority to execute 
judgment, because He is the son of Man, as 
well as the Son of God; marvel not at this; 
for the hour is coming in the which all that 
are in their graves shall hear His voice; and 
they shall come forth; they that have done 
good, unto the resurrection of life; they 
that have done evil unto the resurrection 
of damnation." (John, 5th chap., 26th 
to the 29th V.) 

So as Christ had life in Himself, divine 
life — of course He also had vital life; and 



348 

as He had authority to execute judgment 
He had a right to give that divine life to 
whom He pleased; for He is the author of 
eternal salvation to them that obey Him. 
(Heb., 5th chap., 9th v.) He [certainly 
would give this divine life, Holy Spirit, 
spirit of life, to them that obey Him and 
to none others. 

In Matt., 3d chap., 11- 12th v., John 
says Christ shall baptise with the Holy 
Spirit and with fire. He will gather His 
wheat, the righteous, unto the garner, into 
heaven and there they receive the baptism 
of the Holy Spirit, the spirit of life. The 
chaff, the wicked. He will burn up; then 
they are baptised with fire. Now we must 
remember that Christ has the authority to 
execute judgment; all that are in their 
graves shall hear His voice and shall come 
forth, they that have done good unto the 
resurrection of eternal life; and they that 
have done evil to the resurrection of dam- 
nation; (John, 5th chap., 26-29thv.) This 
corroborates with the idea given in Matt, 
25th chap., 3 1 -34th v., and I Cor. XV., 
5th chap., 2, 3, 4 and 5th v. 

Now remember that all these things are 



349 

to take place when Christ is revealed from 
heaven, with all His mighty angels in flam- 
ing fire taking vegeance on them that 
know not God, and that they obey not the 
gospel of our Lord Jesus Christ; who shall 
be punished with everlasting destruction 
from the presence of the Lord, and from 
the glory of His powers. (H Thes., ist 
chap., 7-8-9th v). ^ 

Then we had better barn to know God 
and obey the gospel of our Lord Jesus 
Christ, so as to get rid of suffering that 
awful vengeance, for the way it is de- 
scribed it will be a vengeance with fire, 
which will be awful, indeed 

When the Son of Man shall come in the 
power of His glory and all the holy angels 
with Him, then shall He sit upon the tht one 
of His glory and betore Him shall be all na- 
tions gathered together and He shall sep- 
arate them one from another, as a shepherd 
divides His sheep from the goats. He 
shall set the sheep on His right hand and 
the goats upon His left. Then the King 
sh.dl say to them on His right hand: Come 
ye blessed of my Father, inherit the king- 
dom prepared from the foundation of the 



350 

world/' Then shall He say to them on his 
left hand: * 'Depart, ye cursed, into ever- 
lasting fire prepared for the devil and his 
angels/* The goats are the wicked and 
they are to be cast into the fire and their 
corporeal bodies burned up and be no 
more. The sheep are the righteous and 
their corporeal body shall put on incor- 
ruption; the mortal corporeal body shall 
put on immortality. 

When Adam sinned he lost divine im- 
mortal life and his corporeal body became 
mortal. Christ hath life in Himself and He 
hath power to give that life and He hath 
authority to execute judgment. John, the 
Baptist, says Christ shall baptise with fire 
and with the Holy Ghost. (Matt.. 3d 
chap , iithv.) Then he tells when this 
shall be done. It will be when He separ- 
ates the wheat from the chaff, the right- 
eous from the wicked, and the wicked 
baptised with fire, and the righteous with 
the Holy Spirit, the spirit of life. Then 
the corporeal body will be immortalized 
again and will live eternally and be eter- 
nally happy. Then from the foregoing 
statements that the whole human family 



351 

will be baptised with the Holy Spirit and 
with fire, the corporeal body of the wicked 
with fire and burned up, and the corporeal 
body of the righteous with the Holy 
Spirit, the spirit of life, and be immortal- 
ized and made so as to live eternilly, and 
be made like Adam was before he sinned, 
have devine life, divine connection with 
God, and also vital life so as to give 
vitalit)'. 

Chapter XX. 

A Few Thoughts on Baptism, 

Baptism is not directly for the remission 
of sins, but indirectly. Faith is not 
directly for remission of sins; neither is re- 
pentance, nor confession, nor calling on 
the name of the Lord. Nor are all of 
thent together directly for remission of 
sins; but indirectly they are. For "with 
out faith it is impossible to please God;** 
and * 'except you repent you shall all like- 
wise perish." Paul was told to arise and 
be baptised and wash away his sins, calling 
on the name of the Lord; and it is said by 
Christ, *'He that is ashamed to confess 
Me before men him will I be ashamed to 



352 

confess before My Father and the holy 
angels;'* and **With the mouth confession 
is made unto salvation; and whosoever 
calls on the name of the Lord shall be 
saved/' *'He that believeth and is bap- 
tised shall be saved.*' ''Repent and be 
converted that your sins may be blotted 
out." 

When you were converted you were 
changed from one state to another, from 
the state of sin to a state of righteousness; 
translated from the power of darkness into 
•the kingdom of God's dear Son. Your 
heart was purified by faith, but your soul 
by obeying the truth, by obeying the 
command ''Repent and be converted," 
changed into another family relation, in- 
stead of being a child of the devil —con- 
verted — or, in other words, adopted into 
the family of God, a Son of God by adop- 
tion, and your sins will all be blotted out, 
and your soul purified, and you reconciled 
to God. For in that family, in that one 
body, both Jew and Gentile are reconciled 
to God. 

To say, "Repent and be converted 
that your sins may be blotted out,' means 



358 

more than to say, ''Repent and be bap- 
tised for the remission of sins." It is the 
same as to say: **Repentand be paptised 
into Jesus Christ, or into the name 
of Jesus Christ for the remission of sins; 
for there is no other name given under 
heaven nor among men whereby we must 
be saved, '*for as many of us as were bap- 
tised into Christ have put on Christ.'* In 
Christ we are new creatures, and if we are 
in Christ we are in His name. We were 
all baptised into one body, which is His 
body, which is the church, and to be in 
His body is to be in Him, in Christ **in 
whom we have redemption through His 
blood even the forgiveness of sins." (Col. 
1st chap., 14th V.) "In whom also ye are 
circumcised with the circumcision made 
without hands, in putting off the body of 
the sins of the flesh by the circum- 
cision of Christ/* (Col. 2d chap., 
nth V.) **And you being dead 
in your sins and the uncircumision of your 
flesh hath He quickened together with 
Him, having forgiven you all trespasses.** 
(Col. 2d chap., t3th v. 

So we see it is in Christ that we get for- 

23 



' 354 

giveness of sins and not in water, nor in 
baptism, nor for baptism, but in Christ is 
where the body of the sins of the flesh is 
put off. It is in Christ where we are 
quickened together with Him and all tres- 
passes forgiven us. So we see baptism is 
not for remission directly nor is there any 
place in the scriptures where it is said for 
remission. Peter did not say ''Repent 
and be baptised for remission/' If he had 
that would make baptism directly for re- 
mission, but He did not say it He did 
say ''Repent and be baptised every one'ot 
you into Christ,'* or into the name of 
Christ; "for remission of sins/' 

In Christ, or in His name, (just which 
you please) is the place where we get re- 
mission of sins. The scripture says so. 
It says, "In Him we have redemption 
through His blood; even the forgiveness of 
sins. (Col., 1st chap., 14th v.) In Him 
the body of sins was put off, or in His 
name we come in contact with the blood 
of Christ which cleanseth us from all sins. 
(John, 1st chap., 7th v.) And without 
shedding of blood there is no remission. 
(Heb., 9th chap., 22d v.) Christ says. 



355 

'*This is My blood of the New Testament 
which is shed for many for the remission 
of sins/' (Matt. 26th chap., 28th v.) 
Here He tells what is directly for remis- 
sion of sins. The shedding of His blood 
was directed for remission of sins. 

But you may say that it does not say ^ 
into Christ, nor into the name of Christ, 
but in the name, which would mean by 
the authority, which would give it a dif- 
ferent idea from being into Christ, or into 
ike name of Christ. I gran it would. But 
the translators should have translated it 
into Christ, or into the name 
of Christ. For they have trans- 
lated the same word eis into, where it is 
said ''As many of us as were baptised 
into Christ have put on Christ," and the 
same word exactly {eis) they have trans- 
lated into one hody^ and should have been 
so translated in Acts; 2d chap., 38th v., 
for Peter was speaking of remission and of 
receiving the Holy Spirit. Speaking of 
being in Christ, Paul says, ''In whom we 
have redemption through His blood even 
the forgiveness of sins.'^ (Col., ist chap , 
14th V.) So you can not help but see 



§^__ 

that it is in Christ that we come in contact 
with the blood of Christ which was shed 
for remission of sins, and there is where 
we get remission of sins and no where 
else. For in Christ the body of the sins 
of the flesh was put off, (Col., 2d chap., 
^ nth V.) and also that it is in Christ that 
we receive and are sealed with the Holy 
Spirit of promise. (Eph., istchap., 13th 
V.) So you see from all the connection 
that it should have been translated into 
Christ, or into the name of Christ, which 
amount to the same thing. *'For there 
is none other name given under heaven 
among men whereby we must be saved.*' 
(Acts. 4th chap., 1 2th v.) In Christ's 
name and in none other we have 
redemption, so in Christ we are saved. 
So it amounts to the same thing. King 
James' translation says: *'In the name of 
Jesus Christ." That would be the same 
as to say by the authority of Christ, 
but the apostle says: ''As many of us as 
were baptised into Christ, have put on 
Christ." Then in another place the apos- 
tle says: **We are all baptised into one 
body," which is the same thing as being 



357 

baptised into Christ. So it must be by 
baptism we get into Christ. Matt., 28th 
chap., i8th v.: **And Jesus came and 
spake unto them saying: All power is 
given unto Me in heaven and in earth. Go 
ye therefore and teach all nations, baptis- 
ing them in the name of the Father, and 
of the Son, and of the Holy Spirit." Then 
it is by the authority of the three that we 
are baptised. But it is said by some it 
should be translated into the three names, 
and is translated that way by some, 
but I do not know why. For there 
is no place in scripture that we 
are called by the name of the Father 
nor by the name of the Spirit, but 
we are called by the name of Christ, 
(Christian.) So we have been baptised 
into that name — baptised into Christ, into 
His body, which is the church, where we 
get the benefit of His sufferings and shed 
blood and all He did for our salvation, and 
is where we get into the new covenant, 
and are Sarah's children and Abraham's 
seed and heirs according to promise. 

Paul says in Rom., 6th chap., 17th v.: 
* * Ye were the servants of sin but ye have 



358 

obeyed from the heart that form of doc- 
trine which was delivered you, being then 
made free from sin ye became the servants 
of righteousness." In I Cor , 15th chap., 
3d V,, he tells what he had delivered, and 
it was the death and burial and resurrec- 
tion of Christ, and says when they obeyed 
that from the heart they were then made 
free from sin. They obeyed the form of the 
death by dying to sin, the form of the 
burial by being buried with Christ by 
baptism, and the form of being raised by 
being raised to walk in newness of life. 
We get that new life in Christ who is our 
Hfe. There is where we are made free 
from sin. We are buried by baptism, 
wherein we are raised, so without being 
baptised, or in other words, put under 
water, we could not be raised out of it. 
So when it is said you must be born of 
water or you cannot enter the kingdom of 
God, w^e must be immersed in water or we 
could not be conceived in water so as to 
be born of water into the kingdom of God, 
or into the body of Christ, or into the 
church of Christ, or into Christ, or into the 
name of Christ, or into the new covenant, 



359 

or into a new life — all amounting to the 
same thing. The same process it takes to 
get into one it takes to get into any one, 
or into all; for they all mean the same 
thing exactly, only being called by differ- 
ent names under different circumstances. 
Born of water into the kingdom, raised out 
Oi the water into the kindom, born of 
water into the body, raised out of the water 
into the body; born of water into the 
church, raised out of the water into 
the church, born of water into the new 
life, raised out of the water into a 
new life to walk in newness of life; 
all of which are equivalent expressions. 
When speaking of the resurrection of the 
dead the apostle makes use of these words: 
**Born from the dead'' or *^raised from the 
dead." Born from the grave or raised from 
the grave.'' I quote this to show that in 
scripture raised and born have frequently 
the same meaning. They could not have 
been born or raised from the dead without 
they had been dead. They could not have 
been raised or born from the grave unless 
they had been buried in the grave. ''Ex- 
cept you are born of water and of the 



360 

spirit you could not enter the kingdom of 
God.'* You could not have been born 
without you had been immersed or buried 
in water. If you are in Christ you are a 
new creature, you have been born again, 
born of water, immersed into Christ. 
Here a part of the process is named for 
the whole. The whole process would be 
buried, immersed into water, and raised 
into Christ, or born into Christ, conceived 
in water, born of water into the kingdom 
of God's dear Son is the last part of the 
process of induction, or initiation into the 
kingdom. The first part of the process of 
induction or initiation, which is in order 
that the last part may be accomplished, is 
to be baptised, immersed into water, 
buried in water, so as to be conceived in 
water; otherwise we could not be born of 
water or raised out of water. '^Buried 
with Christ by baptism,*' **immersed into 
water wherein you are risen with Him out 
of water into a new life to walk in newness 
ofHfe,* baptised, immersed into Christ, or 
into the name of Christ, or into one body 
is undoubtedly the first part of the process 
named used for the whole. Where it 



361 

is said be born of water and of the spirit 
or they cannot enter the kingdom of God, 
the last part of the process is use for the 
whole. 

**And Jesus came and spake unto them 
saying: All power is given unto Me in 
heaven and in earth. Go ye therefore 
and teach all nations, immersing them in 
the name of the Father, and of the Son, 
and of the Holy Spirit," not by the son 
alone. It was to be done by the authority 
of the Father, Son and Holy Spirit, and 
not by the authority of Christ alone. 
Some say it should have been translated 
into the name of the Father, Son and Holy 
Spirit. But Wadington, a very reliable 
old church historian, says they anciently 
baptised in the name of the three person- 
ages in the God-head. There can be no 
doubt but that this is correct, for it agress 
and harmonizes with all the teaching of 
the scriptures in every respect. 

I should not have written so particularly 
nor particularized so closely, nor reiterated 
so often had it not been that the religious 
world seemed so blinded and so divided on 
the subject of baptism, its design, and its 



362 

relation to salvation. Some say it — bap- 
tism — is to show that our sins have been 
pardoned, or because our sins were par- 
doned. Others say it is for or in order 
to remission. So it is, in one sense, in 
order to remission, but it is no more so 
than faith, or repentance, or confession, or 
calling on the name of the Lord, for they 
are all for, or in order to remission of sins. 
There is no place in the scripture where it 
is said that baptism is for remission. 
Brother Franklin used to quote it that way 
sometimes, but after an interview I had 
with him he was always careful to say bap- 
tism is J or or in order to remission, which 
gives it a different meaning. There are 
some of our brethren, I am aware, who 
think they were baptised for the remission 
of their sins; and they require their addi- 
tions from the Baptists to be reimmersed 
because they did not understand that it 
was for the remission of sins. They are 
doing very wrong, for the apostles never 
requested anybody to know or believe that 
they were immersed or to be immersed for 
the remission of sins. God does require 
faith before immersion, but not the faith 



363 

that baptism is for remission of sins, but 
that faith that Jesus Christ is the Son of 
God. Let us see if I am correct. ^'And 
as they went on their way they came unto 
a certain water; and the eunuch said: See, 
here is water; what doth hinder me to be 
baptised? And PhiHp said: If thou be- 
Hevest with all thine heart, thou mayest. 
And he answered and said: I believe that 
Jesus Christ is the Son of God. '^ (Acts, 8th 
chap., 36th V.) And on that belief Philip 
immersed him, the eunuch. He was not 
required to believe that baptism was for 
the remission of sins. Neither is it directly 
for remission, but Christ's blood is. Christ 
says: ''For this is my blood of the New 
Testament, which is shed for many for the 
remission of sins. '' (Matt. , 26th chap. , 28th 
V.) We see, then, that Christ's blood is 
for the remission of sins directly. 'The 
blood of Jesus Christ, his God-son, cleanseth 
us from all sin. (I John, istchap., 7th v.) 
"And without shedding of blood is no re- 
mission.'* (Heb., 9th chap., 22d v.) 
**Who hath delivered us from the power 
of darkness, and hath translated us into 
the kingdom of his dear Son." (Col., ist 



364 

chap., 13th V.) **In whom we have re- 
demption through his blood even the for- 
giveness of sins.'' (Col., 1st chap., 14th v.) 
Speaking of Christ, Paul says: ^*In 
whom the body of sins was put off," 
buried with Him in baptism, wherein also 
ye are risen with Him.'' (Col., 2d chap , 
1 2th V.) Here the burying and the rais- 
ing are spoken of together. '^Therefore 
we are buried with Him by baptism into 
death; that like as Christ was raised up 
from the dead by the glory of the Father, 
even so we also should walk in the new- 
ness of life. (Rom., 6th chap., 4th v.) 
Paul tells, in the Corinthian letter, 15th 
chap., 3d, 4th and 8th v., what he had de- 
livered, and he says it was the death and 
burial and resurrection of Christ, and says 
in Rom., 6th chap., 17th and i8th v., 
when you obeyed the form of that you 
were then made free from sin. To obey 
the form of the death they die to sin; to 
obey the form of the burial they are im- 
mersed or buried in water; and to obey 
the form of the resurrection they must be 
raised out of water into a newness of life. 
I want, if possible, to get this idea clear in 



365 

your minds. Where the apostle says, **As 
many of us as were baptised into Christ 
have put on Christ.'* He names the last 
part of the process for the whole process 
of induction. And when Christ said to 
Nicodemus: '*You mast be born of water 
and of the spirit or you cannot enter 
the kingdom of God/' He named the 
last part of the process of induction for 
the whole. 

Without the first part of the process of 
induction, being immersed, buried, con- 
ceived in water, the last part of being born 
of water could not have taken place. 

Expediences may be made use of when 
they do not interfere in the least with the 
scriptures, or any of God's arrangements; 
when they can be made use of to an ad- 
vantage to all concerned and no disadvant- 
age to any one. When people want to 
come out from among the sects and to be 
only in the one body of Christ, and not in 
other bodies which are not Christ's, for 
God has a people in his body who are also 
in Babel or Babylon, the great mother of 
harlots, or other bodies not His. ^^And 
1 heard another voice from heaven, saying, 



366 

'*Come out of her, my people, that ye be 
not partakers of her sins, and that ye re- 
ceive not of her plagues.** (Rev., i8th 
chap., 4th V.) We see from this that God 
has a people somewhere that they do not 
belong and they are commanded to come 
out of there. Now when persons come 
out of these bodies and claim to have been 
immersed, we may for their benefit and for 
our satisfaction be justified in using an ex- 
pedient. That is to ask them if they really 
believed before they were immersed that 
Jesus was the Christ, the Son of the living 
God. Should they say that they did not 
know that they did so believe, then they 
should be told that their immersion would 
avail them nothing, for faith must precede 
baptism. Should they say they did be- 
lieve on Christ, then we should ask them, 
'•When you were immersed did you do it 
from the heart to obey Him ?" And should 
they answer no, then tell them it is not 
valid baptism, but should they answer in 
the affirmative, then we should receive 
them into our fellowship. ''For Christ is 
the author of eternal salvation to all them 
who obey Him." (Heb., 5th chap., 9th 



367 

V.) **And when you obeyed from the 
heart that form ot doctrine delivered you, 
you were then made free from sin/' 
(Rom., 5th chap , 17th and i8th v.) 
This I claim to be right. 
Yours truly, 

Jacob Cassel. 



Chapter XXL 

The Work of the Holy Spirit. 

The way our great scribes differ in ref- 
erence to the work of the Holy Spirit and 
the purpose for which it was given is some- 
what amusing as well as very confusing. 
. The Holy Spirit was given hy the Father 
and by the Son for different purposes. It 
was given by the Father to the prophets 
and holy men of old to teach mankind the 
origin and purpose of the human family; 
to teach them tliat they should worship 
God and should serve and enjoy Him; to 
tell them of the awful condition into which 
by disobedience they have fallen; to teach 
them how that by faith in God and obedi- 
ence to Him they might get out of this 



368 

terrible condition; and to teach the good- 
ness and the severity of God, their Maker, 
goodness to them that do good, severity to 
them that do evil. 

The Father gave it to John, filled him 
with the Holy Spirit from his mother's 
womb, for the purpose, the scriptures say, 
to make the crooked way straight and the 
rough way smooth, to guide our feet in the 
way of peace, and to make a people ready 
prepared for the Lord. He baptised unto 
repentance, telh'ng them to repent andbe- 
Heveon Him who should come after Him, 
that is on the Lord Jesus. Such as re- 
pented and beheved on Christ when He 
came were the ready prepared material for 
Christ to use in the building of His church, 
or kingd^om, or body, or house — all mean- 
ing the same or about the same; especially, 
body, church and kingdom. When Christ 
was come He taught personally, and 
when He was asked by the Phari- 
sees when the kingdom of God 
should come. He told them the king- 
dom of God Cometh not by obser- 
vation. (Luke, 17th chap., 20th v.) But 
it is in you, or among you. The disciples 



369 

of Christ who were of them and among 
them were the material out of which the 
kingdom was to be built, so in that sense 
the kingdom was among them. 

The people that John had made ready 
for Christ were taught by Christ personally 
and guided by Him, and He was their 
Comforter. They were the living stones 
He was goine to build together for a habi- 
tation of God through the spirit. That 
building is called the church of Christ, 
which is the body or house wherein God 
by His Spirit is to dwell. 

Jesus says: * 'These things have I spoken 
to you in proverbs, but the time cometh 
when I shall no more speak to you in pro- 
verbs, but I shall show you plainly of the 
Father.'' (John, i6th 2Sth v.) I came 
forth from the Father and I came into the 
world, and I leave the world and go to my 
Father. (John, i6thchap., 28th v.) His 
disciples said unto him: Lo, now speakest 
Thou plainly, and speakest no proverb. 
Now we are sure that Thou knowest all 
things and needest not that any man 
should ask Thee; by this we believe Thou 
earnest forth from God. Jesus answered 

24 



370 

them: Do you now believe. (John, i6th 
chap., 29th and 31st v.) He had taught 
them plainly so that they now believed 
that He came from God 

Jesus asked His disciples, who do men 
say that I the Son of man am? And they 
said some say Thou art John the Baptist, 
some Elias, and others Jeremiah, or one 
of the prophets. He saith unto them: 
''But whom say ye that I am?'* And 
Simon Peter answered and said: '*Thou 
art the Christ, the Son of the living God.'' 
Then Christ pronounces a blessing on him 
and says flesh and blood hath not revealed 
it unto thee, but My Father which is in 
heaven. And I say unto thee, thou art 
Peter, and upon this rock I will build My 
church, and the gates of hell shall not pre- 
vail against it. He had not yet built it. 
When did he build it? He did not leave it to 
be built by the disciples, for He says I will 
build My church. Many of the people were 
ready prepared for the Lord's use whom 
John had baptised unto repentance, had 
believed on the Lord when He came and 
they followed Him and were further pre- 
pared by being taught first in parables and 



371 . 

proverbs, and afterwards He taught them 
more plainly, so that they really and ver- 
ily believed that He was from God. And 
Christ said, do you now believe? He said 
this to prove them before they should be 
scattered, for they were soon to be scat- 
tered. If they believed He wanted them 
for living stones to put into His building 
which was the church; for they were to be 
builded together for a habitation of God 
through the spirit. Jesus says: (John, 
14th chap., 23d V.) ''If a man love Me 
he will keep My words, and My Father 
will love Him, and We will come unto 
Him and make our abode with Him." So 
the Father and the Son are to dwell with 
christians through or by their spirit. 

They were builded together for a habi- 
tation of God through the Spirit; and they 
received the Spirit on the evening of the 
same day on which Jesus rose from the 
dead. He breathed on them and said un- 
to them: '^Receive ye the Holy Spirit/' 
(John, 20th chap.. 22d v.) They must at 
that time have been builded together. 

A short time before the disciples were 
builded together into one body, which is 



372 

the church, in answer to the question of 
Christ, who do ye say that I am? they 
confessed through Peter, who seemed to 
be their mouthpiece, that Jesus was the 
Christ, the Son of the Hving God. Now 
they were ready to be placed in the build- 
ing. His body, which is the church. (See 
Col. 1st chap., i8th V. andEph. istchap., 
22d V.) And so, now we before we can 
be builded into this habitation of the Lord 
must beheve and make the same confes- 
sion that the disciples did through Peter 
that Jesus is the Christ, the Son of God. 
Then we are ready to be placed into that 
body where we receive the Holy Spirit, 
for it dwells there and has ever since 
Christ built His church and breathed on 
them and told them to receive the Holy 
Spirit, the divine spirit, the spirit of life, 
the divine connection with God, the Father, 
and then that was the spirit and life that 
Adam lost when he partook of the forbid- 
den fruit It is that spirit and life of which 
Christ spoke when He told them they 
must eat and drink of it or they had no 
life in them at all. He brought up His 
flesh and blood as an allegory of spirit and 



373 

life, as Sarah and Hagar were an allegory 
to the two covenants. He had no illusion 
to the bread and wine when He said take,^ 
eat, this is my body that was broken for you 
and drink, this is my blood that was shed for 
the remission of sins. The bread and wine 
were to represent His broken body and 

shed blood in a figure, to figurate, or show 
for His death till He comes again. It was 
His literal body and literal blood that He 
refered to. The bread and wine would 
not give life; they had that life, or should 
have had it, before they partook of the lit- 
eral bread and wine. 

He says the ivords I speak unto you 
they are spirit and they are life, which 
is the same as to say that which I have 
be«n talking to you about is spirit and life 
which you have to eat and drink. A great 
many think that He was defining His word, 
but He was not talking about His word; 
He was talking about His flesh and blood. 
He was simply making use of His flesh and 
blood as an allegory which He explains by 
saying the spirit quickeneth but the flesh 
profiteth nothing. The words I spoke 
unto you they are spirit and life, or in 



374 

other words, what I have been talking to 
you about is spirit and Hfe which you have 
to eat and drink. 

Many of our preachers change the quo- 
tation and quote it: My word is spirit and 
My word is life, which makes Christ say 
what He did not say nor did not mean. 
The spoken or written word has no life nor 
spirit in it. Do not get scared at this last 
statement; I used to hold it as strongly as 
you or any one else does The word has 
power in it; but many things have power 
in them which have no spirit or life. 
Wind, water, electricity, steam, sound, 
magnetism, etc., are examples of things 
possessing power but no life or spirit. The 
word continues to exist, and in this sense 
it lives— and in this sense only. The gos- 
pel is the power of God unto salvation to 
every one that believes, but there is no 
life nor spirit in it. The word is the sword 
of the spirit, but not spirit itself, John 
says: Many other things truly did Jesus 
that are not written in this book but these 
are written that you might believe that 
Jesus is the Christ, the Son of the living 
God, and believing that you might have 



375 

life through His name. If they received 
and believed the written word it did not 
give them life, it only made them so they 
might have life. Then there was no life 
in the word itself. 

When Peter preached on the day of 
Pentecost to them, he must have preached 
the word, and they received and believed 
it, for it pricked them in their hearts, and 
they said unto Peter and the rest of the 
apostles: Men and brethren, what shall 
we do ? Then Peter said unto them: Re- 
pent and be baptised every one of you 
into the name of Jesus Christ for the re- 
mission of sins and you shall receive the 
gift of the Holy Spirit. 

They had received the word but they 
had not yet received the spirit, or Peter 
would not have told them that they should 
receive it. There are many other scriptures 
that might be cited but this is sufficient to 
prove that the word itself is not spirit nor 
life. I repeat that where Christ said in 
Jnc, 6th chap., 63d v.: *The words I 
speak unto you they are spirit and they 
are Hfe,*' does not mean that His words 
are spirit and life, but the subject about 



876 _^__ 

which He is talking is spirit and h'fe. He 
is not defining His word but the subject 
about which He had been speaking. If 
you will study the 6th chapter of John 
carefully you will find that I am correct. 

I will give one or two more quota- 
tions to show that the word is not the 
spirit nor the spirit the word: **0f His 
own will begat He us with the word of 
truth." They had received and believed 
the word of truth else they would not have 
been begotten. They had received the 
word but had not received the spirit. They 
were ready to become sons by adoption. 
And **now because you are sons God 
sends the spirit of His Son into your hearts 
crying abba, Father." Then He did not 
send the spirit to make them sons but be- 
they were sons. They were not sons till 
they had been adopted. 

'* Without faith it is impossible to please 
God. " Well we could not be adopted into 
the family of God it we did not please 
Him. Now faith comes by the word of 
God or by hearing the word of God. 
Christ says that he that hath heard and hath 
learned of the Father cometh to Me. They 



377 

had to receive the word before they could 
learn it, or learn of the Father. But 
when they learned they came to Christ 
and were adopted into the family of God, 
and were sons by adoption, and now because 
they are sons God sends the spirit of His 
Son into their hearts. 

Christ came to His own, and His own 
received Him not, but as many as received 
Him to them gave He power to become 
the sons of God, even as many as believed 
on His name. They must have received 
and believed His word, or they would not 
have believed on Him. They had not 
y et received the spirit but had power to 
become sons but it did not make them 
sons. They had received the word but 
had not received the spirit because they 
were not yet sons. This is surely suffi- 
cient to show that the word is not the 
spirit. 

** Peace I leave with you, my peace I 
give unto you.*' (Jno., 14th chap., 27th 
V.) Here He is speaking of what should 
occur when He should go away, and what 
He was going to leave with them at the 
time of His departure. What that peace 



378 

was that He was going to leave with them 
I must confess I do not know unless it 
was the Holy Spirit, which would give 
peace of mind. 

The same day in the evening, the first 
day of the week, when the doors were 
shut where the disciples were assembled 
then came Jesus and stood in the midst 
and said unto them, '* Peace be unto you," 
and when He had convinced them by 
showing His wounds that it was He, Him- 
self, they were glad when they saw that it 
was indeed the Lord. Then said Jesus 
to them again: * 'Peace be unto you, 
as My Father sent Me even so I 
send you.'V And when He had said 
this He breathed on them and said: 
'^Receive ye the Holy Spirit *' (John, 
20th chap., 1 7th to the 22d v.) 

Now on this occasion there were gath- 
. ered together the eleven and them that 
were with them. (See Luke, 24th chap., 
33d V.) Here then were a large number 
of His disciples, possibly all save Thomas, 
in a body together. They were the liv- 
ing stones builded together for a habita- 
tion of God through the Spirit, and now 



379 

Christ breathes on them and tells them to 
receive the Holy Spirit. Thus this body 
of disciples becomes the dwelling place of 
the Father and the Son by their spirit; 
and Christ becomes the head of the body 
which is the church, and says all power is 
given unto Me in heaven and in earth, go 
ye therefore and teach all nations, baptis- 
ing them in the name of the Father, and 
the Son, and the Holy Spirit, teaching 
them to observe all things whatsoever I 
have commanded you, and lo, I am with 
you always even unto the end of the world. 
(Matt. 28th chap., 1 8th to the 20th v.) 
And He said to them: * 'Behold I send 
the promise of My Father upon you, but 
tarry ye in the city of Jerusalem until ye 
are enifu ed with power from on high/' 
(Luke, 24th chap., 49th v.) 

This was all said before He left them. 
Then before He left them the church was 
built and the commission was given it, 
and the Holy Spirit was breathed into it, 
and it had become a living body. 

That body was constituted of women as 
well as of men. Luke in the first chapter 
of Acts says that when they were returned 



SHO_ 

from seeing Christ ascend, they went up 
into an upper room, where the apostles 
all dwelt, and these all continued with one 
accord in prayer and supplication, with 
the women and Mary the mother of Jesus 
and with His brethren. 

And in the fifteenth verse of the same 
chapter he says that all the names together 
were about a hundred and twenty. Thus 
we learn that there were worn, en in that 
body, which was the church. This is 
strong enough, but I want to make it a 
little stronger. When the day of pente- 
cost was fully come they were all with one 
accord in one place. And suddenly there 
came a sound from heaven as of a rushing, 
mighty wind and filled the whole house 
where they were sitting. And there ap- 
peared unto them cloven tongues like as 
of fire, and it sat upon each of them. And 
they were all filled with the Holy Spirit, the 
spirit of truth, and began to speak with 
other tongues. The people supposed they 
were drunken, but Peter said ' 'they were not 
drunken as you suppose, seeing it is but 
the third hour of the day; but this is what 
was spoken of by Joel, the prophet: That 



381 

God says in the last days I will pour out 
my spirit on all flesh, and your sons and 
your daughters shall prophesy. And on 
My servants and on My hand-maids I will 
pour out in those days of My spirit and 
they shall prophesy. Then there were 
daughters and hand-maids with them, the 
body, the church, where the spirit of 
life dwells which is to quicken our mortal 
bodies, to make us live again. 

The three thousand, on the day of pen- 
tecost, were added to the one hundred and 
twenty; were baptised into that one body 
(made up of the original one hundred and 
twenty), where both Jew and Gentile are 
reconciled to God. They were baptised 
into Christ; for as many of you as were 
baptised into Christ have put on Christ, 
in whom we are sealed with the Holy 
Spirit of promise until the day of redemp- 
tion. 

Just here, before going further, I want 
to give a general rule by which you can 
generally tell which spirit Christ or the 
apostles were alluding to; notice particu- 
larly whether it is called the spirit of truth 
or the spirit of life. If it is not stated in 



882 

so many words which it is, then we must 
determine by what it does. It is the spirit 
of truth when it teaches, instructs, testifies, 
or witnesses. It is sometimes called the 
comforter or the spirit itself, which is the 
personal spirit. The spirit of life is the 
indweUing spirit With which Christians are 
sealed, the same spirit that was imparted 
to the disciples when Jesus breathed on 
them and told them to receive the Holy 
Spirit. It is the quickening spirit. It is 
to quicken or mortal bodies. 

Christ when praying to His Fath ^r for 
His disciples says: Sanctify them through 
Thy truth. Thy word is truth. Here Christ 
defines His loord to be truths but 
does not 3ay it is spirit. The word 
of the Father, and the word of the Son, 
and the word of the Holy Spirit is each 
called the word of truth and is the truth of 
the spirit. 

Jesus said: "For I speak not of Myself, 
but the Father who sent Me, He gave Me 
commandment what I should say, and 
what I should speak. Whatsoever I speak 
therefore even as the Father says unto Me 
so I speak. (Jno., 1 2th chap., 49th and 



383 

and c^oth v.) And He says (Jno., 14th 
chap., I2th v.): Verily, verily I say unto 
you he that believeth on Me, the works 
that I do he shall do also; and greater 
works than these shall he do; because I go 
to My Father. What were these greater 
words? Christ opened the eyes of the 
blind, healed the sick, raised the dead, 
cast out devils, fed the multitude— three 
thousand at one time and five thousand at 
another — with a few loaves and a few 
fishes. What could be greater works 
than these? Well, the disciples spake 
with tongues, seventeen different tongues; 
and Christ spake with but one. so far as we 
know. Repentance and remission of sins 
were preached in His name among all na- 
tions beginning at Jerusalem. Christ was 
sent only to the Jews and preached to them 
only; and He could not preach final re- 
mission of sins because it could hot be 
preached till after His death. Christgave 
commission to His disciples to teach ail 
nations and to baptise them in the name of 
the Father, Son and Holy Spirit, which 
they did, and He Himself never did. He 
gave them this commission the first night 



884 

after He arose from the dead, befjre His 
ascension, but told them to tarry at Jeru- 
salem until they should be endu ed with 
power from on high. When they received 
this power from on high so they could 
speak with tongues, then they began and 
preached repentance and remission of sins 
in His name to all nations, to the whole 
human family — to the Jews first and after- 
wards to the Gentiles. These then are the 
greater works. 

If you love Me, keep My command- 
ments, and I will pray the Father and He 
shall send you another comforter, that He 
may abide with you forever, even the 
spirit of truth. (Jno.. 14th chap., 15th to 
17th V ) Christ had been their" Comforter 
and had the word of truth. He received 
it from His Father. But He is now going 
away to His Father who will send them 
the spirit of truth, which is the Comforter. 

The Holy Spirit was to be their Com- 
forter in the same sense that Christ had 
been their Comforter, bec^^use He had the 
word of truth. He spake as the Father 
gave it to Him. '*As the words you hear 
are not Mine, but the Father's which sent 



385 

Me, these things have I spoken unto you, 
being yet present with you/' (Jno , 14th 
chap., 24th and 25th v.) Christ had been 
their teacher. But the Comforter, which 
is the Holy Spirit, whom the Father will 
send in My name, He shall teach you all 
things and bring all things to your remem- 
brance whotsoever I have said unto you . 
(Jno., 14th chap., 26th v.) But when the 
Comforter is come whom I will send unto 
you from the Father, even the spirit of 
truth, which proceedeth from the Father, 
He shall testify of Me, and ye shall bear 
witness because you have been with Me 
from the beginning. (Jno., 15th chap., 
26th and 27th V.) The Comforter was to 
bear witness with them that had been with 
Him from the beginning. Because Christ 
had been talking to His disciples about 
going away from them they were sorrow- 
ful, and He said: Because I said these 
things unto you, sorrow has filled your 
hearts, but nevertheless I tell you the 
truth; it is expedient for you that I go 
away; for if I go not away the Comforter 
will not come unto you; but if I depart I 

will send Him unto you; and when He is 
35 



386 

come He will reprove the world of sin, 
and of righteousness, and of judgment. 
(Jno., i6thchap., c;th to 8th v.) Howbeit 
when He the spirit of truth is come, He 
will guide you into all truth, for He shall 
not speak of Himself; but whatsoever He 
shall hear, that shall He speak, and He 
will show you things to come. (Jno., i6th 
chap., 13th V.) Then we see that the 
Holy Spirit was to take the place of Christ 
in person. It was to guide them into all 
truth, to instruct, to testify, to teach, to 
bring all things to their remembrance, 
whatsoever Christ had told them, and to 
show them the things to come. It was to 
speak or teach, as did Christ only as di- 
rected by the Father. But instead of 
speaking in person as did Christ, the Holy 
Spirit, not being flesh and blood, spake 
through the apostles and disciples and put 
it into their minds and hearts. God says 
(Heb., 8th chap., lOth v.): I will put My 
laws into their minds and write them in 
their hearts. This was done by the Holy 
Spirit, which was called the Comforter, the 
spirit of truth. 

Christ had been their Comforter, for He 



387 

was their teacher, their instructor, their 
guide, but because He was going away He 
would send them another Comforter; and 
when He gave them the commission He told 
them to wait till they should be endured 
with power from on high. They tarried 
at Jerusalem and the Comforter came, 
when they were all with one ace rd in one 
place, and He gave them power to speak 
with tongues and to work miracles. He 
brought all things to their remembrance 
and told them what to say and what to 
teach. He put His law into their minds 
and wrote it in their hearts. He was their 
Comforter. 

The apostles taught as they were in- 
spired by the Holy Spirit. They taught 
the plan of salvation, how men might be 
saved from their sins by obedience to 
Christ. Now in their day they preached 
and taught in person as directed by the 
Holy Spirit. In our day we have the 
written word to comfort us, and to teach 
us how to be saved. It is the perfect law 
which teaches we must come to Christ and 
how we must come, and how to get into 
Christ. It tells us as many of us as were 



388 

baptised into Christ have put on Christ, 
that we are all baptised into one body, that 
both Jew and Gentile are reconciled in 
that one body to God, thnt we get remis- 
sion of sins in Christ, in whom we have 
redemption through his blood even the re- 
mission of sins, that it is the blood of 
Christ that cleanses us from all sin. It 
tells us we must be baptised unto Christ 
or into the name of Christ for the remis- 
sion of sins and that we shall receive the 
gift of the Holy Spirit. It tells us when 
we were made free from sin, that it was 
when we obeyed from the heart that form 
of doctrine which had been delivered. It 
says that the doctrine that had been de- 
livered was the death and burial and res- 
urrection of Christ It tells us if we sin 
we have an advocate with the Father, 
Jesus Christ, the righteous; and says if wc 
confess our sins He is faithful and just to 
forgive and to cleanse us from all unright- 
eousness. It tells us that Jesus is the high 
priest over the house of God, whose house 
we are, that He is making intercession for 
us. Then we may say with certainty that 
the written word is our comforter now and 



389 ' 

will be as long as we live. Well, I am now 
through with the work of the Holy 
Spirit, that was called the spirit of truth, 
the spirit itself, the personal spirit, which 
was the testifier and which was the com- 
forter, and am ready for the spirit which 
was called the spirit of life; spirit and life, 
spirit of God, spirit of peace, spirit adoption, 
or spirit of Christ, and sometimes the 
Holy Spirit. 

There is, therefore, now no condemna- 
tion to them who are in Christ Jesus, who 
walk not after the flesh but after the spirit, 
for the law of the spirit of life in Christ 
Jesus has made me free from the law of 
sin and death. (Rom., 8th chap., ist v.) 
Who walk not after the flesh but^fter the 
spirit, for they that are after the spirit do 
mind the things of the flesh and they that 
are after the spirit, the things of the spirit. 
For to be carnally minded is death, but to 
be spiritually minded is life and peace. 
(Rom,, 8th chap., 2d to 6th v. Then the 
spirit and life gives peace of mind, but this 
spirit is not called the comforter. *'But 
you are not in the flesh, but in the spirit, 
if so be that the spirit of God dwells in 



390 

you. *' (9th V.) Here it is called the spirit 
of God. *'Now, if any man hath not the 
Spirit of Christ he is none of His/' Here 
it is called the Spirit of Christ. '^ And if 
Christ be in you the body is dead because 
of sin; but the spirit is life because of 
righteousness.'' Here the spirit is said to 
be life. But if the spirit of Him that 
raised up Jesus from the dead dwell in 
you, He that raised up Christ from the 
dead shall also quicken your mortal body 
by His spirit that dweleth in you." **For 
if you live after the flesh ye shall die; but 
if ye through the spirit do mortify the 
deeds of the body ye shall live." **For 
as many as are led by the spirit of God, 
they are the children^ sons of God." '*For 
ye have not received the spirit of bondage 
again to fear; but ye have received the 
spirit of adoption, whereby we cry abba. 
Father." Note that here it is called the 
spirit of adoption: ''For as the Father 
hath life in Himself so hath He given the 
Son to have life in Himself." (Jno., 5th 
chap., 26th V.) In this connection I want 
to impress this thought that life and spirit 
are both substances and have their distinct 



391 

names, yet they are so blended together 
and so intimately related that it is diflficult 
to speak of one without including the 
other also; unless it is when we speak of 
life in the vegetable kingdom or the very 
lowest grades of the animal kingdom, 
where there is life alone without spirit; but 
this is vital life without motion power. 
Now as the Father has life in Himself, so 
has He spirit in Himself — but here He is 
speaking of divine life and divine spirit — 
since they are S3 completely related to 
each other that He could hardly have the 
one without the other also. And as the 
Father has given the Son to have life in 
Himself, He has likewise given Him to 
have spirit also in Himself. In fact it is 
said they both have the life of the spirit, 
or the spirit of life. It appears then that 
they both have their individual spirit and 
life, divine life, divine spirit, both the 
Father and the Son, but it is certain they 
both have vital life and the spirit that 
gives the power of motion, which spirit is 
not the personal spirit, called the spirit 
itself, the spirit of truth, the comforter.. 
Keep this distinction clearly before you 



392 

and you will always be right. I desire to 
make this a little plainer and a little 
stronger— though it seems to be very plain 
and strong enough — lest you should try to 
break over it. I will make it stronger. 
**If ycu love Me, keep My command- 
ments, and I will pray^the Father and He 
shall give you another,^ that He may abide 
with you forever, even the spirit of truth. " 
(Jno., 14th chap., 15th to 17th v.) Christ 
had been their Comforter; but He was 
going away; and the Father should send 
another Comforter, w^hich is the Holy 
Spirit, whom the Father will send in My 
name. He shall teach you all things. 
(Jno., 14th chap., 26th v.) He then was 
10 be their teacher. Peace I leave with 
you. My peace I give unto you. (Jno., 
14th chap., 27th V.) What this peace is 
as I said before I do not know, unless it 
was His spirit. He did leave His spirit 
with them and He did give it to them. 
* 'Nevertheless, I tell you the truth, if I go 
not away the Comforter will not come unto 
you, but if I depart I will send Him unto 
you. (Jno.. l6th chap.. 7th v) Notice 
particularly where the Comforter is to come 



393 

from. Christ says (Jno., 1 5th chap. , 26th v.): 
**But when the Comforter is come whom 1 
shall send unto you from the Father, even 
the spirit of truth, which proceedeth from 
the Father.'* The spirit ot truth was to tes- 
tify of Christ and the disciples were to bear 
witness of Him, But this was all to 
take place after Christ went to His Father; 
yet while He was still with them, He said: 
(John, 20th chap., 21st and 22d v.) **As 
My Father has sent Me even so I send 
you.'' And when He had said this He 
breathed on them and told them to receive 
the Holy Spirit. They did at that time 
receive it, and it was that spirit and life 
that He had told them they must eat and 
drink cr they had no life in them at all. 
It was the spirit and life which Adam lost 
and by which they were sealed that they 
received when, Christ breathed on them. 
The disciples^ever since that event have 
been a living body lor the indwelling of 
the Holy Spirit, or a habitation of God 
through the spirit. They received what 
Alex. Campbell called divine Hfe, divine 
spirit, divine connection with the Father 
and the Son by their spirits dwelling in 



. a94 ^ 

that body. In that one body; both Jew 
and Gentile are reconciled to God; in that 
one body we are sons by adoption, and 
because we are sons God sends forth the 
spirit of His Son into our hearts. 

And this spirit is not the written word 
either or it could not cry Father, Father. 
**Ye are not in the flesh but in the spirit/' 
(Rom. 8th chap., 9th v.) It would not 
do very well to say, but ye are not in the 
flesh but in the word. We could not 
dwell in the word. **If so be the spirit of 
God dwell in you;" the word might dwell 
in us, though we could not dwell in it. **If 
any man have not the spirit of Christ, he is 
none of His; and if Christ be in you the 
body is dead because of sin, but the spirit 
is Hfe because of righteousness.'' Notice 
that here spirit is called life. But if the 
spirit of Him that raised Jesus from the 
dead dwell in you, He that raised Christ 
shall also quicken your mortal bodies by 
His spirit that dwells in you. This in- 
dwelling spirit is called the spirit of Christ 
or spirit of God; and it may also be called 
the life of Christ or life of God; but not 
the vital life of either nor the spirit that 



395 

has the power of motion of either, nor the 
spirit itself. It is the quickening principle, 
the spirit of life that raised Christ from 
the dead and that shall quicken our 
mortal bodies and raise us from the 
dead, the spirit of life, the spirit of 
peace. It is that which dwells in us 
if we are christians and live in the spirit. 
But it does not instruct us, teach us nor 
guide us. It is the Holy Spirit, the per- 
sonal spirit, the spirit of truth the Com- 
forter, that does these things, and is one 
of the personages of the God-head and it 
done it through the apostles, but since the 
death of the apostles it does all these things 
through the written word and no other 
way. 



